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AN  INQUIRY 

INTO    THE 

EFFECT  OF  BAPTISM, 

ACCORDING    TO    THE 

SENSE    OF    HOLY    SCRIPTURE, 

AND    OF    THE 

€iiutc&  of  (Ctifllanb : 

IN  ANSWER  TO 

THE  REV,  DR,  M*A^TS   TWO   TR^ACTS 

ON 

REGENERATION  AND  CONVERSION, 

CIRCULATED  WITH    THE   LAST   ANNUAL  PACKET  OF     THE    SOCIETY   FOR 
PROMOTING   CHRISTIAN    KNOWLEDGE. 

BY  THE  REV.  JOHN  SCOTT,  M.  A. 

VICAR    OF    NORTH     FERRIBY  ;    LECTURER   IN    THE    HOLY    TRINITY    CHURCH, 
HULL;    AND  A  MEMBER   OP    THE   ABOVE-NAMED   SOCIETY. 


TO   WHICH   IS   NOW   ADDED, 

AN  APPENDIX,  CONTAINING  THE  AUTHOR'S  REPLY  TO 

DR.  LAURENCE, 

DEAN  OF  CHICHESTER,  AND  ARCHDEACON  DAUBENY, 

ON   THE   BAPTISMAL  CONTROVERSY; 

FROM   THE   CHRISTIAN    OBSERVER. 


Gratia  sacramentum  aliquando  praecedit,  aliquando  sequitur,  aliquando 
nee  sequitur.    Theodoret. 

Omnibus  commune  est  lavacrum  regenerationis,  sed  ipsa  gratia.. ..non 
communis  est  omnibus.    Augustine. 

All  receive  not  the  grace  of  God  which  receive  the  sacrament  of  his 
grace.    Hooker. 

He  is  not  a  Jew  which  is  one  outwardly;  neither  is  that  circumcision, 
which  is  outward  in  the  flesh  :  but  he  is  a  Jew,  which  is  one  inwardly ;  and 
circumcisioa  is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter,  whose 
praise  is  cot  of  men,  but  of  God.    St.  Paul. 

PUBLISHED   BY  JAMES   EASTBURN   AND    CO. 

AT    THE     literary     ROOMS,     CORNER     OF    BROADWAY     AN»^ 
PINE-STBEET. 

Abraham  Paul,  Printer. 

i8ir. 


CONTENTS. 

Page 
Introductory  Observations , , , . , 1 

CHAPTER  I. 

On  the  Effect  of  Baptism. — Language  of  the  Church. — 
Dr.  Mant's  Language.  His  Sentiments  still  undefined. 
— Natiu-e  of  Regeneration 5 

CHAPTER  n. 

The  Argument  from  Scripture. — Dr.  Mant's  scriptural  Au- 
thorities.— His  Observations  on  them  examined. — His 
negative  argument  from  Scripture 18 

CHAPTER  in. 

The  Subject  continued — Another  Series  of  scriptural  Pas- 
sag-es  concerning  Regeneration. — Circumcision,  and  the 
Jews  under  the  Old  Testament  Dispensation 67 

CHAPTER  IV. 

A  Consequence  of  the  Doctrine,  that  Baptism  is  Regenera- 
tion, or  the  only  Medium  of  Regeneration 94 

CHAPTER  V. 

The  Doctrine  of  the  Church — Remarkable  Difference 
between  the  Language  of  the  Church  and  that  of  Dr. 
Mant. — Analogy  of  the  other  Sacrament — Church  Arti- 
cles and  Catechism. — Dr.  Mant's  doctrine  a  Revival  of 
the  opus  operatum , 99 

CHAPTER  VI. 

Church  Services. — Office  for  Baptism  of  Adults — Princi- 
ciple  on  which  the  Church  proceeds,  in  speaking  of  all 
whom  she  has  admitted  to  Baptism  as  regenerate. .....     120 


ir  CONTENTS. 

CHAPTER  VII.  Page 

The  Case  of  Infants — Church  Service  for  then*  Baptism. — 
A  Passage  in  the  Catechism  furnishes  the  Key — Bishop 
Hopkins's  Views  of  baptismal  Regeneration.  ,^ 139 

CHAPTER  VIII. 
That  the  hypothetical  Principle  pervades  the  Services  of 
«ie  Church 155 

CHAPTER  rX. 

That  the  same  Principle  is  adopted  in  Scripture. — An  im- 
portant Question  in  the  Interpretation  of  the  sacred 
writings. — Circumstances  under  which  the  strong  Lan- 
gus^e,  used  concerning  baptized  Pei'sons,  was  intro- 
duced      165 

CHAPTER  X. 

That  Regeneration  is  not  restricted  to  Baptism  by  the 
Church  of  England — by  the  English  Reformers — by 
the  Divines  to  whose  Authority  Dr.  Mant  appeals — or 
by  the  Society  for  promoting  Christian  Knowledge ....     176 

CHAPTER  XL 
That,  by  Dr.  Mant's  own  Concession,  every  adult  Per- 
son, *  receiving  Baptism  rightly,^  is  regenerate  before 
he  is  baptized 212 

CHAPTER  XII. 

On  the  Importance  of  the  Question  at  issue,  and  the  prac- 
tical Tendency  of  Dr.  Mant's  Doctrine. — The  Author's 
Conclusions  concerning  the  Effect  of  Baptism 215 

CHAPTER  XIII. 
On  Dr.  Mant's  second  Tract,  on  Conversion. 238 


APPENDIX. 

To  the  Editor  of  the  Christian  Observer.  ••  i ..  i .  i ......  •     273 


INTRODUCTORY    OBSERVATIONS. 


»iV^c;-:r. 


When  a  writer  under  ordinary  circumstances 
lays  his  sentiments  before  the  public,  he  makes 
liis  way  to  attention  as  his  talents,  his  previous  re- 
putation, and  the  force  of  his  arguments,  may  ena- 
ble him.  But  it  is  under  no  ordinary  circumstan- 
ces that  Dr.  Mant  is  presented  to  our  notice,  in 
the  publication  on  which  1  intend  to  offer  some 
animadversions.  Independently  of  his  distinctions 
as  Chaplain  to  the  Archbishop  of  Canterbury,  a 
"Bampton  Lecturer  at  Oxford,  and  one  of  the  two 
persons  selected  to  compile  and  publish  a  com- 
mentary on  the  scriptures,  under  the  patronage  of 
the  Society  for  Promoting  Christian  Knowledge ; 
the  single  fact  of  his  tracts  having  been  adopted 
by  that  society,  and  circulated  throughout  the 
kingdom  with  the  annual  packet  sent  to  all  its 
members,  must  draw  peculiar  attention  to  them  ; 
and  make  every  one,  who  feels  concerned  for  the 
interests  of  true  religion,  and  the  welfare  of  the 
Church  of  England,  somewhat  solicitous  respect- 
ing the  spirit  which  they  breathe,  and  the  nature 


of  the  sentiments  which  they  are  calculated  to 
disseminate.  In  this  view,  especially,  I  have  been 
led  to  examine  them :  and  sorry  I  am  to  report, 
that,  according  to  the  best  judgment  I  am  able 
to  form  upon  the  subject,  their  contents  are  such 
as  the  conductors  of  the  Society  can  never  justify 
to  a  great  number  of  its  supporters,  to  the  Church 
of  England,  and  to  the  Christian  world  at  large, 
their  having  employed  the  funds  and  influence  of 
the  institution  to  render  current  amongst  us. 

Not  to  prejudge  the  question  hereafter  to  be 
investigated,  concerning  the  character  of  the  doc- 
trines maintained  in  these  tracts,  is  it  for  a  Society 
which  has  been  by  high  authority  styled  *  national,' 
and  which  at  least  aspires  to  be  the  Society  of  the 
Church  of  England,  without  respect  to  subordinate 
distinctions,  to  espouse  and  circulate  among  '  the 
community  at  large,'*  writings  which  continually 
*  speak  of  '  a  party,'  *  a  sect,'  'in  the  very  bosom  of 
'  the  church;'  who  arrogate  to  themselves  the  dis- 
tinction of  being  her  only  faithful  sons,'  but  *  whose 
'  preaching  nevertheless  is  in  irreconcileable  hosti- 
'  lity  to  her  unequivocal  and  numerous  declarations :' 
on  whose  banners  '  regeneration  is,  as  it  were,  in- 
' scribed'  as  a  ^watchword,' — 'regeneration,  not 
'  the  fruit  of  Christ's  holy  ordinance  of  baptism, 

*  Title-page  of  the  Tracts. 


*  but  the  effect  of  their  declamation  :'  whose 
principles  4n  some  sense,  do  despite  unto  the 

*  Spirit  of  grace ;'  and  who  '  would  fain  fasten 
^  THEIR  HERESY  upon  our  church,  and  sedulously 

*  labour  to  propagate  it  as  her's  ?'*  I  have 
much  respect,  in  many  points  of  view,  for  Dr. 
Mant,  and  I  would  fain  hope  that  he  is  not,  on 
the  whole,  a  man  of  an  uncharitable  and  un- 
christian temper  :  but,  on  all  which  I  have  here 
quoted, — to  say  nothing  of  the  charges  brought 
against  Whitefield,  of  'inconceivable  effrontery,' 
and  *  uncharitableness  equal  to  his  effrontery,'  I 
cannot  refrain  from  asking,  is  this  conciliatoi^  ? 
is  it  healing  ?  is  it  salutary  ?  is  it  adapted  to 
the  exigencies  of  the  times?  is  it  calculated  to 
serve  the  church  ?  is  it  what  it  becomes  '  the  So- 

*  ciety  for  Promoting  Christian  Knowledge,'  to  use 
its  power  and  resources  in  circulating? — I,  for 
one,  feel  myself  entitled  to  remonstrate  against 
what  I  so  much  disapprove,  not  only  as  subscri- 
bing to  the  Society,  but  as  having  collected  mo- 
ney for  it,  and  having  publicly  recommended 
it  to  support.  And,  might  I  hope  to  be  honoured 
with  a  hearing  from  my  superiors,  I  would  ear- 
nestly entreat  those  of  the  heads  of  our  church, 
who  take  part  in  the  proceedings  of  the  institu- 
tion, s  eriously  to  consider  the  tendency  of  such 

*  Tracts,  p.  15,  21,  33,  28,  &c. 


things  as  have  been  cited :  it  is  not  impossible 
that  they  may  act  more  forcibly  in  the  way  of  re- 
coil, than  in  that  of  direct,  straight  forward  move- 
ment.* 

But  I  proceed  to  the  more  particular  consider- 
ation of  the  contents  of  the  tracts, — their  doc- 
trines, and  their  arguments. 

*  From  what  I  know  of  the  sentiments  prevailing  among  no  in- 
considerable bodies  of  people,  I  am  persuaded,  that  the  enemies 
of  the  church  have  not,  for  a  good  while  past,  had  a  more  power- 
ful instrument  put  into  their  hands  for  her  injury,  than  these 
tracts.  In  fact,  1  know  that  they  have  already  been  used  against 
her,  by  persons  w'lling,  for  this  end,  to  assume  that  Dr.  M.  cor- 
rectly exhibits  her  doctrines. 


CHAPTER  I. 

On  (he  Effect  of  Baptism. — Language  of  the  ^ 
Church. — Dr.  Mant's  Language.  His  5en^**>%^ 
ments  still  undefined. — Nature  of  Regeneration. 

IT  is  well  known,  that,  in  very  early  times,  strong 
language  came  into  use,  in  the  Christian  church, 
concerning  baptism,  and  the  blessings  connected 
with  it.  On  what  principles  it  was  thus  used  may 
hereafter,  in  some  degree,  appear.* 

It  is  likewise  well  known,  that  the  Church  of 
England  has  seen  good  to  retain  a  portion  of  this 
language,  particularly  by  speaking  of  every  one, 
whom  she  has  admitted  to  baptism,  as  '  born  again,' 
and  '  regenerated  by  God's  Holy  Spirit.'  But  it 
is  by  no  means  sufficient  merely  to  quote  this  lan- 
guage :  it  remains  to  be  inquired,  in  what  sense, 
and  especially,  as  it  appears  to  me,  upon  what 
grounds,  the  church  uses  it.  Different  modes  of 
explaining  it  have  been  adopted  by  high  authori- 
ties. 

Many  have  attached  to  the  terms  'regenera- 
tion' and  *  new  birth,'  in  this  connexion,  a  lower 

*  Close  of  e.  ix, 
I    * 


and  qualified  sense.     This  was  done,  in  particu 
lar,  by  the  able  and  excellent  Bishop  Hopkins, 
whom  Dr.  M.   quotes   for  the   assertion,    'that 

*  baptismal  regeneration  must  be  acknowledged 
'by  all,   that   will   not  wilfully   shut   their  eyes 

*  against  the  clear  evidence  of  Scripture  ;'*  at  the 
same  time,  however,  that  he  makes  the  quotation, 
intimating,  that  the  bishop  has  '  qualified  the 
'  proposition'  by  '  a  limitation.'  This  limitation, 
it  may  be  collected  from  the  next  page  but  one, 
is  no  less  important  than  the  following,  that  he 
'  considers  this  baptismal  regeneration,  as  merely 
'  admitting   us   members   of  the  visible   church, 

*  and  not  as  entitling  us  to  eternal  life  ;  and  con- 
'  tends  for  another  regeneration,  independent  of 
'  the  washing  by  water,  and  identified  by  him  with 

*  conversion,  renovation,  and  the  like.'f 

Had  Dr.  M.  used  the  term  baptismal  regenera- 
tion in  such  a  sense  as  this,  there  might  have  been 
no  dispute  with  him  He,  however,  admits  of  no 
such  qualified  interpretation.  His  language  upon 
the  subject  is  as  follows : 

*  P.  40.  The  quotation  is  not  very  fairly  made.  The  Bishop's 
words  are,  *  such  a  baptismal  regeneration  ns  this  must  needs  be 
'  acknowledged  by  all,'  &c.  Works,  8vo.  Vol.  ii.  p.  423.  He  is 
speaking  of  an  *  external,  ecclesiastical,'  and  merely  *  relative' 
sanctification J  in  short,  of  'admission  into  the  visible  church=' 
Dr.  M.  however,  as  I  have  said,  intimates  *  a  limitation' 
+  P.  42. 


— '  That  supernatural  grace,  which  was  there- 
^  by  to  be  conferred' — namely,  by  the  sacrament 
of  baptism, — *  through  the  instrumentality  of  water, 

*  and  by  the  agency  of  the  Holy  Ghost.'     p.  8. 

'  Baptism  is  a  new  birth,  by  which  we  enter 

*  into  the  new  world,  the  new  creation,  the  bless- 

*  ings  and  spiritualities  of  the  kingdom.' — *  From 
*this  time  forward  we  have  a  new  principle  put 

*  into  us,  the  Spirit  of  grace,  which,  besides  our 

*  soul  and  body,  is  a  principle  of  action :'  Sic* 
p.  9. — So  also  '  a  new  principle  of  life  infusedf 
&c.     p,  50.     *By  that  sacrament  we  are  made 

*  Christians,  and  are  born  anew  of  water  and  of 
Uhe  Holy  Spirit.'     p.  10. 

The  church  *  supposes,  in  strict  conformity  with 

*  the  scriptures,  not  merely  that  all  real  Christians 

*  are  regenerate  by   God's  Holy  Spirit,  by  which  I 

*  understand  all  those,  who  live  a  Christian  life ; 

*  but  that  those  also  are  so  regenerated,  to  whom 

*  baptism  is  rightly  administered,  notwithstanding 
'  by  their  future  conduct  they  may  forfeit  the  pri- 
'  vileges  of  their  new  birth.'     p.  10,  ll.f 

*  Quoted  from  Bp.  Taylor. 

t  The  words  in  italics,  in  this  passage,  are  noted  as  a  quota- 
tion from  Mr.  Overton's  True  Churchman,  &c.  p.  109. 


8 

'  That  the  sacramental  character  of  the  institu- 
'  tion  should  be  steadily  kept  in  view,  we  are  re- 
*■  minded  of  the  regeneration  conveyed  by  it  to 

*  the  baptized.'     p.  16. 

*  We  maintain  the  regenerating  efficacy  of  bap- 
'  tism  to  those  who  die  before  they  commit  actual 
'  sin.'    p.  22. 

'  To  deny  the  regenerating  eft'ect  of  baptism  is 

*  in  some  sense  to  do  despite  unto  the  Spirit  of 
•grace.'     p.  28. 

'  When  it  may  be  satisfactorily  argued  from  the 
^  highest  authority,  that  baptism  is  the  vehicle  of 

*  regeneration,  why  should  we  look  for  any  other  ?' 
p.  29. 

*  It  is  the  doctrine  of  the  holy  scriptures,  that 

*  we  are  by  baptism  made  heirs  of  salvation  through 

*  Christ ;  &c. — If  then  we  cannot  become  heirs  of 

*  salvation,  except  we  be  born  of  water  and  of  the 
'  Spirit,  and  if  we  be  made  heirs  of  salvation  by 
'  baptism,  I  see  not  how  we  are  to  evade  the  con- 

*  sequence,  that  the  outward  washing  of  baptism 

*  is  attended  by  the  sanctification  of  the  Spirit,  and 

*  that  we  are  born  of  water  and  of  the  Spirit,  when 
'  we  are  baptized.'     p.  29. 


— *  Which  confirms  an  opinion  presently  to  be 

*  insisted  on,  that  no  other  than  baptismal  regene- 

*  ration  is  possible  in  this  world.'  p.  32. 

'  Sanctification   and  purity,  unspotted   and  un- 

*  blemished  holiness,  are. here*  attributed  to  the 
'  church  of  Christ  as  the  effect  of  the  washing  of 
'  water.'  p.  33. — He  adds,  of  course,  by  '  the  ope- 

*  ration  of  the  Spirit.'  But  I  here  quote  the  pas- 
sage for  the  terms  with  which  it  opens. 

*We  argue  for  baptism  being  the  vehicle  of  re- 

*  generation,  because  it  is  the  vehicle  of  salvation.' 
p.  35. 

*  To  deny  the  regenerating  influence  of  baptism, 

*  is  to  deny  its  sacramental  character.'  p.  36. 

'  If  ever  the  new  birth  be  not  conveyed  by  bap- 

*  tism  rightly  administered ;  or  if,  when  once  re- 

*  generated,  it  be  (I  will  not  say  necessary,  but) 
'•  possible  for  any  one  to  be  born  again,  doubtless 
'  there  is  scriptural  authority  to  that  purpose.' 
p.  40. 

Supposing  it  to  convey  no  '  effectual  fegenera- 

*  tion,'  he  makes  a  person  to  affirm,  *  It  is  desti- 

*  Viz.  in  Eph.  v.  25^27. 


10 

*  tute  of  an  inward  and  spiritual  grace ;  it  is  no  sa- 

*  crament;  it  is  a  non-essential.'  p.  51. 

— '  Ordained  as  it  was  by  Christ  himself,  with  a 

*  promise  of  salvation  annexed  to  its  legitimate  ad- 
'  ministration.'  p.  51. 

It  appears,  then,  that  by  *  the  regeneration  of 

*  baptism,'  Dr.  M.  understands   *  a  supernatural 

*  grace  conferred' — '  a  new  principle  put  into  us,' 

*  — a   new   principle  of  life'  and    *  of  action'* — 

*  even  the  Spirit  of  grace' — *  the  sanctification  of 

*  the  Spirit' — which  *  makes  us  heirs  of  salvation' 
— and  *  entitles  us  to  eternal  life.'f  And  he  be- 
lieves, that  all  this  extends  to  every  one,  to  whom 
'  baptism  is  rightly  administered :'  that  to  deny 
this  is  *  to  deny  its  sacramental  character' — is 
'  heresy — is  '  in  some  sense  doing  despite  to  the 

*  Spirit  of  grace.'  And,  finally,  he  holds,  that  no 
'  other  regeneration  is  possible  in  this  world.' 

In  the  above  citations,  if  I  have  not  collected 
every  term  by  which  Dr.  M.  describes  the  effect 
of  baptism,  yet  I  trust  I  have  omitted  nothing  by 
which  his  views  of  the  subject  might  be  elucidated. 
And  truly,  after  such  accumulated  and  diversified 
phraseology,  to  complain  of  the  want  of  explana- 
*  P.  9, 50.  t  P.  42. 


11 

tion  may  seem  a  little  unreasonable.  Yet  this  is 
the  complaint  which  I  am  constrained  to  make. 
The  whole  of  this  language  appears  to  me  inde- 
finite, indistinct,  and  not  very  consistent  with  itself, 
and  with  other  parts  of  the  work.  Far  from  being 
calculated  *  to  convey  correct  notions  of  regenera- 
*  tion  ;'*  it  by  no  means  indicates  the  writer  to 
have  entered  into  the  consideration  of  the  various 
questions  which  belong  to  his  subject. 

For  instance,  it  might  be  asked,  Is  baptism  itself 
regeneration  f  or  does  it  *  convey*  regeneration  ? 
or  is  it  only  '  attended  by'  regeneration  ?  Each  of 
these  questions  suggests  an  idea  distinct  from  the 
others.  Each  sentiment  has  had  its  abettors  ;  and 
each  might  claim  the  support  of  Dr.  M.'s  autho- 
rity :  the  first  on  the  ground  of  the  quotation  from 
page  9,  beginning,  '  baptism  is  a  new  birth ;'  the 
last  on  the  ground  of  the  second  quotation  from 
page  29 ;  and  the  intermediate  one,  on  the  ground 
of  several  of  the  quotations  which  have  been  made, 
and  of  his  prevailing  language. 

Again  :  does  baptism  convey  its  regenerating 

influence  only  to  infants,  or  to  all  '  to  whom  it  is 

'  rightly  administered  ?'  Certainly  we   should  not 

hesitate  to  pronounce  the  latter  to  be  Dr.  M.'s 

*  Title-pa^e  of  the  Tracts, 


12 

opinion,  from  various  passages  above  cited,*  and 
from  the  general  tenour  of  his  tracts.  What  then 
shall  we  say  to  the  following  sentence,  in  page  22  f 

*  We  maintain  the  regenerating  efficacy  of  baptism 

*  to  those  who  die  before  they  commit  actual  sin.' 
Has  it  then  no  *  regenerating  efficacy,'  at  the 
lime,  to  those  who  live  afterwards  to  commit  ac- 
tual sin  f  If  so,  Dr.  M .  can  never  know  whether  to 
return  thanks  for  the  regeneration  of  an  infant 
whom  he  baptizes,  unless  he  can  first  know  that  it 
will  not  live  to  commit  actual  sin  ! — Has  it,  again, 
no  *  regenerating  efficacy'  to  adults,  *  rightly  re- 
^  ceiving  it  ?'  And  do  both  the  classes,  which  have 
been  named,  need,  or,  at  least,  may  they  need 
'  another  regeneration'  distinct  from  that  of  bap- 
tism .^f  This  must  be  the  case,  if  with  them  bap- 
tism be  attended  with  no  •*  regenerating  efficacy.' 

But  the  main  question  is  tbat  which  relates  to 
the  nature  of  regeneration.  Unless  it  be  settled 
what  we  mean  by  the  term,  there  is  no  end  to  the 
dispute. — Dr.  M.  charges  Bishop  Hopkins,  and 
other  more  modern  divines,  with  confounding  it 
with  *  conversion,  renovation,' '  a  change  of  heart,' 
'  and  the  like  '{  Certainly  he  is  not  far  from  the 
truth,   i«  supposing   that  many  of  us  do  pretty 

*  See  quotations  from  p.  11,  12,  16,  28,  32,  36,  40,  51 
t  P.  42.  X  P.  41,  42. 


13 

'elosely  connect  it  with  conversion :  yet  from  '^ 
work,  with  which  so  near  a  follower  of  the  Bishop 
of  Lincoln  ought  not  to  be  unacquainted,  he  might 
have  learned,  that  even  here  he  is  not  quite  cor- 
rect,  when  he  asserts,  that  w€  *  identify  regenera- 
tion with  conversion.'*  Waiving  that  point,  how- 
ever,  in  what  does  Dr.  M.  suppose  regeneration 
actually  to  consist?  As  the  former  of  the  two  pre- 
lates just  mentioned  observes.  The    *  grace,  that 

*  concurs  unto  the  great  change,'  that  a  sinner  un- 
dergoes, 'when  he  is  translated  from  a  state  of 
'nature  unto   a  stat€  of  grace— is  of  two  sorts: 

*  either  such  as  alters  the  relations  wherein  we  stand 

*  4into  God  ;  or  such  as  alters  the  disjjositions  and 

*  habit  of  our  souls.'  Of  the  former  sort  is  justifi- 
•cation f  which  does  not  express  '  how  our  heart  is 

*  changed  towards  God,'  but  that  our  sins  are  put 
away,  and  that  we  are  accepted  to  God's  favour. 
Of  the  latter  kind  is  sanctijication^  which  declares 
a  purification  of  our  'moral  habits  and  principles.'! 
These  two  things,  though  inseparable,  are  essen- 
tially distinct,  and  must  be  carefully  distinguished 
by  him  who  would  write  with  any  precision  upon 
theological  subjects.  Of  which  kind,  then,  does 
Dr.  M.  understand  the  change  of  regeneration  to 

*  Scott^s  Remarks  on  Bp.  Tomline's  Refutation  of  Calvinism, 
vol.  i.  p.  177  and  209. 

t  Bp.  Hopkins's  Works,  vol.  ii.  p.  475,  476,  8ro. 

2     . 


u 

be  f  Is  it  an  internal  and  moral  change,  turning 
fallen  man  from  the  love  of  sin  to  holiness,  the 
commencement  of  "  the  sanctification  of  the  Spirit," 
hy  which  he  is  to  be  restored  to  "  the  image  of 
God  ?"  or  is  it  a  change  of  state  and  circumstan- 
ces f  Is  it  the  remission  of  sins  ?  If  the  former, 
then  why  does  he  censure  those  who  identify  it 
with  '  a  change  of  heart  ?'  But  if  not,  what  are  we 
to  understand  by  his  own  language,  when  he 
speaks  of  '  a  new  principle  of  life  being  infused' 
into  us,  the  opposite  of  being  *  dead  in  trespasses 

*  and  sins'* — of  ^  the  outward  washing  of  baptism 

*  being  attended  by  the  sanctification  of  the  Spirit^f 
— o(  ^  sanctification  and  purity,  unspotted  and  un- 
'  blemished   holiness,^    being   '  attributed    to   the 

*  church  of  Christ,  as  the  effect  of  the  washing  of 

*  water,'  under  '  the  operation  of  the  Spirit'f — and 
of  *  dying  unto  sin  in  baptism  ?'^  If  all  this  do  not 
mean  a  moral  change,  '  a  change  of  heart,'  what 
does  it  mean  ?  But  if  it  do,  what,  again,  are  we  to 
understand  by  the  following  extraordinary  passage 
concerning  St.  Paul  ?  *  Where  is  St.  Paul  descri- 

*  bed  as  regenerated,  until  Ananias  baptized  him, 

*  and   washed  away  his  sins  ?  That  he  was  con- 

*  verted,  and  that  his  heart  was  renewed,  is  evident 

*  from  the  language,  which  he  uttered  when  he 
'  had  fallen  to  the  earth,  and  from  the  obedience 

*  P.  9  and  50  f  P.  29  t  P   33.  ^  P.  39. 


15 

*  which  he  paid  to  the  voice  from  heaven.     That 

*  he  was  not  regenerated  until  a  later  period,  is  evi- 
'  dent :  for  when  Ananias  called  on  him  to  be  bap- 

*  tized,   he  was  still  under  the  pollution   of  his 


On  the  mode  of  reasoning  adopted  in  this  pas- 
sage, I  at  present  offer  no  remark.  But  I  must 
ask,  what  is  here  meant  by  '  the  pollution  of  his 

*  sins,'  which  the  regeneration  of  baptism  was  to 
wash  away  ?  Does  it  mean  depravity,— -corrupt  dis- 
positions ?  If  so,  had  not  his  *  conversion,'  and  the 

*  renewal  of  his  heart,'  removed  it .?  Or  does  it 
mean  guilt, — liability  to  punishment  ?  If  so,  are 
we  to  suppose  a  man  *  converted,'  *  renewed,'  *  obe- 
dient,' and  consequently  penitent  and  believing, 
yet  unpardoned  ?  Is  this  compatible  with  the  ex- 
plicit and  acknowledged  doctrine  of  scripture  ? — 
And,  further,  the  question  recurs,  If  regeneration 
signify  the  removal  of  guilt  by  pardon,  where  was 
the  propriety  of  all  the  language  so  recently  quoted, 
which  describes  it  as  the  removal  of  depravity  by 

*  sanctification  ?^ 

Our  views  of  regeneration  (if,  without  any  pre- 
tensions to  be  the  '  accredited  advocate'  of  a 
party,|  I  may  presume  to  speak  on  behalf  of  many 

*  p.  43.  t  Tracts,  p.  65. 


16 

of  my  brethren  as  welTas  myself,)  are  sorely  mote 
definite  and  more  consistent  with  themselves,  whe- 
ther  they  be  more  '  correct'  or  not.  We  consider 
the  term  as  equivalent,  or  nearly  sa,  to  other  scrip- 
tural phrases,  such  as  the  "  quickening  of  those 
"who  were  dead  in  trespasses  and  sins,"  "  a  new 
''  heart,"  "  a  new  creature."  The  necessity  for 
this  change  is  laid  in  the  corruption  and  depravity 
of  human  nature  ;  which  are  such,  as  to  make  a 
moral  renovation  of  the  whole  man  indispensable 
ro  his  "  seeing  th'e  kingdom  of  God," — ^whether 
our  Lord  meant,  and  whether  we  are  to  describe 
this  .change,  by  the  term  regeneration,  or  not. 
The  effect  of  it  is,  to  tura  man  from  sin  to  God 
and  holiness.  It  is  the  commencement  of  thatt 
"  sanctification  of  the  Spirit,"  whsch  must  restore 
us  to  '^  the  image  of  God,"  "  make  us  meet  to 
''be  partakers  of  the  inheritance  af  the  saints  in 
'« light."  The  Holy  Spirit  of  God  is  the  author 
of  the  change :  the  word  of  God  the  ordinary 
means  of  effecting  it.*'  Baptism,  we  consider  as 
Uhe  sign  of  regeneration- ;'f  as  '^a  pledge 'J  of  it 
'  to  those  who  receive  baptism  rightly  f  and  also 

*  James  i.  18.     1  Pet.  i.  23.     Eph.v.  20— «  Christ  saith,  Ex- 
^cept  a  man  he  born  againfrom  ahove^  he  eannot  see  the  kingdom 

•  of  God Saitb  St.  Peter,  We  he  horn  again.     How?  Not  by 

'  a  tnortalseed,  but  by  an  immortal.  What  is  this  immortal  seed? 
'  By  the  word  of  the  living  God;  by  the  word  of  God  preached 
'and  opened.    Thus  cometh  in  our  new  birth.'  Bp.  Latimer, 
t  Church  Art.  xxTii.  %  Catechism^. 


17 

as  *  a  means'  by  which  the  blessing  may  be  con- 
veyed, in  answer  to  the  devout  prayers  of  the 
several  parties  concerned  in  the  administration 
and  reception  of  this  sacrament.     But  as  to   its 

*  entitling  us  to  eternal  life,'  this,  we  think,  in  all 
cases,  a  misapplication  of  terms.  We  make  a 
marked  distinction  between  our  title  to  eternal  life, 
and  our  "  meetness^^  for  it.  Christ,  and  his  "  obe- 
"  dience  unto  death"  in  our  behalf,  embraced  by 
a  living  faith,  constitute  our  only  title  to  heaven, 
the  sole  ground  of  our  admission  to  that  blessed 
state;  though  personal  holiness  is  the  necessary 
preparation  for  it,  "  without  which  no  man  shall 
"  see  the  Lord." 

Such,  I  believe  I  may  venture  to  state,  are  the 
sentiments  of  those,  who  are  reproached  as  *  the 

*  self-denominated  evangelical  party.'*  Whose 
views,  theirs  or  their  opponents',  best  agree  with 
scripture,  and  the  authorized  writings  of  our 
church,   is  to  be  the  subject  of  further  inquiry. 

*  I  gladly  refer  to  Bp.  Hopkins  on  *  the  Nature  and  Necessity 
^  of  Regeneration,'  for  a  more  enlarged  statement.  Works,  volo 
li.  p.  468. 

2  * 


18 


CHAPTER  II. 

The  *drgument  from  Scripture, — Dr,  Mantes  scrip- 
tural Authorities. — His  Observations  on  them 
examined, — His  negative  Argument  from  Scrip- 
ture. 

JjR.  MANT   observes,  that   he   is  well   aware, 
that  '  no  authority  is  admissible  for  the  founda- 

*  tion  of  a  doctrine,   except  that  of  the  inspired 
'  writings.'*     He   proceeds,   therefore,  *  to    state 

*  several  scriptural  authorities,  on  which  the  no- 

*  tion  of  our  being  regenerated  by  baptism  may  be 
'  incontrovertibly  maintained.'f 

Let  us  then  examine  what  is  the  decisive  testi- 
mony of  Scripture,  by  which  he  imagines,  that  he 
thus  'incontrovertibly'  establishes  his  views  of  the 
subject. 

The  first  passage  is  part  of  our  Saviour's  dis- 
course with  Nicodemus,  which  he  uses  as  a  text, 
I  shall  place  the  words .  entire  in  the  reader's 
view, 

»  P.  37.  i  P,  3© 


19 

John  lii.  1 — 12:  "There  was  a  man  of  the 
"  Pharisees,  named  Nicodemus,  a  ruler  of  the 
"  Jews :  the  same  came  to  Jesus  by  night,  and 
"  said  unto  him,  Rabbi,  we  know  that  thou  art  & 
"  teacher  come  from  God ;  for  no  man  can  do 
"  these  miracles  that  thou  doest  except  God  be 
"  with  him.  Jesus  answered  and  said  unto  himj 
"Verily,  verily,  I  say  unto  thee,  Except  a  man 
"  be  born  again,  he  cannot  see  the  kingdom  of 
"  God,  Nicodemus  saith  unto  him.  How  can  a 
"  man  be  born  when  he  is  old  ?  Can  he  enter  the 
"  second  time  into  his  mother's  womb  and  be 
"  born  f  Jesus  answered,  Verily,  verily,  I  say  unto 
"  thee,  Except  a  man  be  born  of  water  and  of  the 
"  Spirit,  he  cannot  enter  into  the  kingdom  of  God. 
"  That  which  is  born  of  the  flesh  is  flesh ;  and 
"that  which  is  born  of  the  Spirit  is  spirit.  Marvel 
"  not  that  I  said  unto  thee,  Ye  must  be  born 
"  again.  The  wind  bloweth  where  4t  listeth,  and 
"  thou  hearest  the  sound  thereof,  but  canst  not  tell 
"  whence  it  cometh,  and  whither  it  goeth :  so  is 
"  every  one  that  is  born  of  the  Spirit.  Nicodemus 
"  answered  and  said  unto  him.  How  can  these 
"  things  be  ?  Jesus  answered  and  said  unto  him, 
"  Art  thou  a  master  of  Israel,  and  knowest  not 
"  these  things  ?  Verily,  verily,  1  say  unto  thee,  We 
"  speak  that  we  do  know,  and  testify  that  we  have 
'*  seen ;  and  ye  receive  not  our  witness.     If  I  have 


w 

"told  you  earthly  things,  and  ye  believe  not, 
"  how  shall  ye  believe  if  I  tell  you  of  heavenly 
« things?" 

The  other  passages  adduced  are  the  follow- 
ing. 

St.  Mark  xvi.  15,  16;  '« Go  ye  into  all  the 
*'  world,  and  preach  the  gospel  to  every  creature. 
"  He  that  believeth  and  is  baptized  shall  be  saved  ; 
"  but  he  that  believeth  not  shall  be  damned." 

Tit.  iii.  4 — 1 :  "  But,  after  that  the  kindness 
**  and  love  of  God  our  Saviour  towards  man  ap- 
"  peared,  not  by  works  of  righteousness  which  we 
"  have  done,  but  according  to  his  mercy  he  saved 
"  us,  by  the  washing  of  regeneration,  and  renew- 
"  ing  of  the  Holy  Ghost,  which  he  shed  on  us 
"  abundantly,'  through  Jesus  Christ  our  Saviour : 
*'  that,  being  justified  by  his  grace,  we  should  be 
"  made  heirs  according  to  the  hope  of  eternal 
**life." 

1  Cor.  vi.  11:"  And  such  were  some  of  you ; 
**  but  ye  are  washed,  but  ye  are  sanctified,  but  ye 
"  arc  justified,  in  the  name  of  the  Lord  Jesus,  and 
«  by  the  Spirit  of  our  God." 


21 

Col.  ii.  12,  13:  "  Buried  with  Christ  in  bap- 
"  tism,  wherein  also  ye  are  risen  with  him, 
"  through  the  faith  of  the  operation  of  God,  who 
"  hath  raised  him  from  the  dead.  And  you,  being 
"  dead  in  your  sins  and  the  uncircumcision  of 
"your  flesh,  hath  he  quickened  together  with 
"him." 

Rom.  vi.  3 — 5,  8 — 11 :  "  Know  ye  not  that  so 
"  many  of  us  as  were  baptized  into  Jesus  Christ, 
'*  were  baptized  into  his  death  ?•  Therefore  we  are 
"  buried  with  him  by  baptism  into  death ;  that, 
"  like  as  Christ  was  raised  up  from  the  dead  by  the 
"  glory  of  the  Father,  even  so  we  also  should  walk 

"  in  newness  of  life Now,  if  we  be  dead  with 

"  Christ,  we  believe  that  we  shall  also  live  with 
"  him  :  knowing  that  Christ,  being  raised  from  the 
*^  dead,  dieth  no  more  ;  death  hath  no  more  do- 
"  minion  over  him.  For,  in  that  he  died,  he  died 
"  unto  sin  once  :  but,  in  that  he  liveth,  he  liveth 
"  unto  God.  Likewise  reckon  ye  also  yourselves 
"  to  be  dead  indeed  unto  sin,  but  alive  unto  God, 
"  through  Jesus  Christ  our  Lord." 

Eph.  v.  25—27:  "Christ  loved  the  church, 
"  and  gave  himself  for  it,  that  he  might  sanctify 
"  and  cleanse  it  with  the  washing  of  water  by  the 
"  word  ;  that  he  might  present  it  to  himself  a  glo- 


22 

"  rious  church,  not  having  spot,  or  wrinkle,  or  any 
"  such  thing  ;  but  that  it  should  be  holy  and  with- 
"  out  blemish." 

1  Cor.  xii.  13  :  "By  one  Spirit  are  we  all  bap- 
"  tized  into  one  body." 

Acts  ii.  38  :  "  Repent,  and  be  baptized  every 
"  one  of  you  in  the  name  of  Jesus  Christ,  for  the 
"  remission  of  sins,  and  ye  shall  receive  the  gift  of 
"the  Holy  Ghost." 

Acts  X.  47,  46 :  "  Can  any  man  forbid  water, 
"that  these  should  not  be  baptized,  which  have 
"  received  the  Holy  Ghost  as  well  as  we  ?  And 
"he  commanded  them  to  be  baptized  in  the 
"  name  of  the  Lord." 

Acts  xxii.  16  :    Ananias  to  Paul ;   "  And  now, 

'**  why  tarriest  thou  ?  Arise,  and  be  baptized,  and 

"  wash  away  thy  sins,  calling  on  the  name  of  the 

"Lord." 

These,  with  an  allusion  to  1  John  iii.  2.  and  1 
Peter  i.  3,  23.  which  will  be  noticed  hereafter, 
constitute  Dr.  M.'s  scriptural  authorities;  and 
*  frorti  them  be  apprehends  it  to  be  established, 
^  as  the  general  doctrine  of  the  gospel,  that  the 


23 

'  new  birtb,  or  regeneration,  which  Is  pronounced 
'  by  our  Saviour  to  be  necessary  to  salvation,  or 
'  (as  he  expresses  it)  to  seeing  or  entering  into 
'  the  kingdom  of  God,  is  effected  by  the  opera- 
'  tion  of  the  Holy  Ghost  at  baptism'* — at  baptism 

*  exclusively, ^f  and  always  at  baptism,  where  it  is 

*  rightly  administered.'}; 

Now  let  the  reader  once  more  look  over  these 
passages,  with  a  view  to  ascertain  what  demon- 
stration he  finds  in  them  of  Dr.  M.'s  doctrines^ 
that    *  spiritual    regeneration,' — *  a    supernatural 

*  grace,' — *  a  new  principle  of  life'  and  '  of  action,' 
— *  the  sanctification  of  the  Spirit,'  which  *  makes 
us  heirs  of  salvation,'  and  *  entitles  us  to  eternal 
life,'  always  accompanies  baptism  ;  and  is  '  ex- 
clusively' confined  to  baptism,  so  *  that  no  other 
than  baptismal  regeneration   is  possible   in  this 

*  world.'  No  unprejudiced  reader,  I  think,  can 
make  this  examination,  without  feeling  astonished, 
that  such  an  edifice  should  have  been  raised  upon 
such  a  basis ;  such  a  system  spun  out  of  so  scanty 
materials !  He  must,  I  conceive,  feel  no  small  sur- 
prise at  observing  what  passes  with  Dr.  M.  for 
'  incontrovertible'  proof ! 

*  P.  35.  t  P.  32,  33.  I  p.  40, 


24 

But  let  us  hear  Dr.  M.'s  comments  on  his 
scriptural  proofs. 

On-  John  iii.  he  observes,  *  It  should  appear, 
^  that  our  Saviour  was  here  alluding  by  anticipa- 
'  lion  to  the  sacrament  of  baptism,  which  he  in- 

*  tended  to  ordain  ;  and  to  that  supernatural  grace, 
^  which  was  thereby  to  be  conferred  through  the 

*  instrumentality  of  water,  and  by  the  agency  of 

*  the  Holy  Ghost ;  adopting  not  only  the  cere- 
^  mony  itself,'  which  had  been  used  by  the  Jews, 
and  *  which  he  meant  to  exalt  to  more  noble  and 
'■  spiritual  purposes ;   but  also  the  very  term,  by 

*  which  the  Jews  had  described  the  change 
"wrought  in  the  baptized.'* 

,  The  last  clause  is  explained  by  what  he  had 
previously  said,  that  '  proselytes,  purified  and  ad- 

*  mitted  into  the  Jewish  church  by  baptism,  were 
^  said  to  be  regenerated  or  born  again.'f  If  so,  and 
if  this  were  established  and  customary  phraseo- 
logy, it  must  have  been  familiar  to  Nicodemus,  "  a 
teacher  of  Israel;"  and  familiar  to  him,  though 
ia  a  lower,  yet  in  '  a  similar  sense'J  to  that  in 
which  our  Lord  used  it.  But  who  can  possibly 
read  his  astonished  reply,  and  for  a  moment  be- 
lieve this?     "  How  can  a  man,"  he  exclaims,  "  be 

*  P.  8.  t  P-  6.  X  p.  8. 


>25 

born  whea  he  is  old  ?  Can  he  enter  a  second  time 
**  into  his  mother's  womb  and  be  born  ?"  Is  this 
**  the  language  of  a  man  accustomed  to  the  idea, 
-^and  to  'the  very  term,'  of  being  born  again  ?" 

The  rest  of  the  passage  may  be  suiFered  to  pass 
for  the  present,  with  the  remark,  that  it  is  opinion 
only,  and  not  argument. 

In  a  subsequent  part  of  his  work,  Dr.  M.  ob- 
serves, with  reference  to  the  same  passage  of 
scripture :  *  If  spiritual  regeneration  be  not  con- 
^ferred  by  baptism,  when,  (we  may  reasonably 

*  demand,)  and  by  what  means,  is  it  conferred  f  In 

*  what  other  ceremony,  and  at  what  other  season, 
'  shall  we  find  that  joint  operation  of  water  and  of 

*  the  Holy  Spirit,  of  which  Christ  affirms  we  must 
'  be  born  f  I  say  that  joint  operation  ;  for  surely 
'  those,  which  Christ  himself  hath  jained  together, 
'  it  is  not  for  man  to  put  asunder.'     He  adds,  *  I 

*  am  the  more  disposed  to  press  this  argument,  and 

*  to  bring  it  forward  in  the  most  prominent  point 
^  of  view,  not  only  because  it  appears  to  me  deci- 
'  sive  on  the  question;  but  also,  because  the  im- 

*  portance  of  the  argument  seems  to  be  recog- 

^nized  by  the  silence  of  our  opponents,  who  in 

*'  their  zeal  to  enforce  regeneration,  the  being  born 
3 


'26 

''  again,  the  being  born  of  God,  the  being  born  of 

•  the  Spirit,  studiously  keep  out  of  sight  the  instru- 

•  ment,  whereby  Christ  ;,  ays  we  must  be  born 
-  again.'*     And  shortly  after :   '  For  the  purpose, 

*  therefore,  of  regeneration,  we  conceive  this  union 
'  of  water  as  the  instrument,  and  of  the  Spirit  as 
'the  efficient  principle,  to  be  absolutely  necessary." 
'  We  are  justified  in  contending,  that  for  the  ex^ 
■^  press  purpose  of  regeneration,  not  only  is  his 
'  (the  Spirit's)  operation  necessary,  but  that  it  must 
'  also  (humanly  speaking)  be  administered  through 

*  the  mediation  of  water.  It  is  not  for  man  to  dis- 
'  pense  with  the  ordinances  of  God.' 

Such  are  Dr.  M.'s  reasonings  upon  the  discourse 
with  Nicodemus.  I  can  believe  him  to  be  very 
sincerely  convinced  by  them  :  but  I  must  wonder 
if  to  others  they  should  appear  very  conclusive. 

We  will  admit  that,  in  the  expression  "  born  of 
"  water,"  our  Lord  alludes  to  baptism,  though,  as 
Dr.  M.  observes,  it  must  have  been  '  by  anticipa- 
'  tion,'  since  that  sacrament  was  not  yet  ordained : 
V  and  I  conceive  the  same  language  might,  without 
impropriety,  have  been  used,  had  the  appointment 
of  baptism  never  been  intended.  My  reasons  for 
such  an  opinion  will  appear  as  we  proceed. 

*  p.  25,26. 


27 

Dr.  M.  indeed,  speaks  of  'water'  as  '  the  instru- 
*ment,  whereby  Christ   says  we   must  be   born 

*  again.'*  But  it  is  not  very  conceivable  how 
water,  literally  taken,  being  applied  to  the  body, 
should  be  instrumental  to  the  regeneration  of  the 
soul.  Nor  does  our  Lord's  language  necessarily, 
or  even  naturally,  convey  such  an  idea.  It  might 
mean  more  :  it  may  mean  less.  The  expression 
is  precisely  the  same  respecting  water,  as  respect- 
ing the  Spirit ;  "  born  of  water  and  of  the  Spi- 
"  rit."  Yet  Dr.  M.  himself  will  not  go  the  length 
of  interpreting  it  of  both  in  exactly  the  same 
sense.  He  lowers  its  meaning,  as  it  is  applied  to 
the  former,  to  the  notion  of  instrumentality:  I 
see  not,  therefore,  what  right  he  has  to  con- 
demn us,  if  we  consider  it  as  expre^wg  only  that 
of  sign,  or  emblem.  I  speak  here  of  the  ivater^ 
that  which  alone  our  Lord  names,  and  that  which 
Dr.  M.  calls  *  the  instrument :'  not  of  th«  sacra- 
ment of  baptism,  which  we  consider  as  more 
than  a  mere  sign. 

Dr.  M.  lays  great  stress  on  what  he  calls  that 

*  joint  operation  of  water  and  of  the  Holy  Spirit, 

*  of  which,'  according  to  him,  '  Christ  affirms  we 

*  must  be  born.'     He  is   '  disposed  to  press  this 
^argument,  and  to  bring '  it  forward  in  the  most 

^  P.  ^Q,%7,2B 


28 

•  prominent  point  of  view.'  He  talks,  in  this 
connexion,  of  'putting  asunder  those  things  which 
•'  Christ  himself  hath  joined  together ;'  of  *  dis- 

•  pensing  with  the  ordinances  of  God  ;'*  and 
other  things  of  serious  import.  But,  before  this 
has  any  weight,  he  must  prove  much  more  deci- 
sively than  by  the  mere  citation  of  the  words, 
that  such  '  a  joint  operation,'  and  such  an  ordina- 
tion of  God,  inseparably  connecting  regeneration 
with  the  use  of  water,  are  implied  in  the  terms 
''  born  of  water  and  of  the  Spirit."  I  would  ven- 
ture to  ask.  Are  they  even  so  clear  upon  the  point, 
that  any  one  would  have  inferred  from  them 
alone,  that  Christians  were  to  be  baptized  at  all  ? 
I  readily  allow,  that  *  a  single  text  of  scripture, 
'  properly  dfcerstood,  may  serve  for  the  founda- 
^  tion  of  a  doctrine  :'f  but,  to  serve  for  the  foun- 
dation of  such  a  doctrine  as  Dr.  M.'s,  it  must  be 
much  more  decisive,  and  the  interpretation-  much 
more  clearly  'proper,'  than  what  is  now  before 
us. 

Let  me  beg  the  reader's  attention  to  a  very  ob- 
servable circumstance  in  the  passage  of  scripture, 
under  consideration,  which  Dr.  M.'s  remarks  upon 
it  would  not  have  prepared  him  to  expect,  and 
which  is  by  no  means  undeserving  of  notice  ia 
*  P.  25, 28.  t  P-  30. 


29 

the  argum€nt.  It  is  true,  that,  in  his  second  as- 
sertion of  the  necessity  of  being  born  again, 
(ver.  5.)  our  Saviour  does  introduce  the  mention  of 
'*  water :"  but  not  only  had  he  said  nothing  of  it 
in  the  first,  (ver.  3.)  which,  indeed,  was  more  con- 
cise and  general ;  but  he  drops  all  notice  of  it, 
all  allusion  to  it,  in  every  one  of  the  three  subse- 
quent instances  in  which  he  speaks  of  the  same 
thing,  in  the  same  discourse,  insisting  only  upon 
being  "  born  of  the  Spirit"  as  the  great  essential 
matter  intended.  (See  ver.  6,  7,  8.)  As  it  has  been 
justly  remarked,  in  the  whole  passage  '  one  word 
'  intimates  the  outward  sign,  all  else  relates  to  the 
'thing  signified.'*  If  any  of  us,  therefore,  *in 
our  zeal  to  enforce  regeneration,  the  being  born 

*  again,  the  being  born  of  God,  the  being  born  of 

*  the  Spirit,' — not  *  studiously  keep  out  of  sight'f 

*  what  Dr.  M.  calls  *  the  instrument,' — but  attri- 
bute a  less  necessary  efficacy  to  it,  than  he  does  ; 
I  trust  we  do  not  '  put  asunder  what  Christ  hath 
joined  together,'  but  rather  imitate  his  example, 
and  comply  with  his  instructions,  both  as  to  the 
letter  and  the  spirit  of  them. 

Let  me  further  ask,  while  the  expression  "  born 
of  water  and  of  the  Spirit"  is  under  considerations 

*  Scott's  Remarks,  &c.  Vol.  i.  p.  187.  t  P-  36, 

3  * 


30 

does  Dr.  IVI.  recollect  no  other  instance,  in 
which,  and  that  in  «peaking  of  the  self-same  sub- 
ject, the  operation  of  the  Spirit  is  connected,  in 
a  very  similar  manner,  with  another  material  sub- 
stance ?  I  allude  to  the  words  of  St.  John  the 
Baptist  concerning  our  Saviour  :  "  He  shall  bap- 
"  tize  you  with  the  Holy  Ghost  and  with  fire." 
Might  we  not  from  this  passage  argue  *  the  joint 
operation'  of  the  Holy  Ghost  and  of  fire,  much 
in  the  same  way,  and  with  pretty  much  the  same 
degree  of  force,  as  Dr.  M.  has  argued  that  of  the 
Holy  Ghost  and  of  water,  from  our  Lord's  words  ? 
Might  we  not  proceed,  in  language  resembling 
his,  to  observe  upon  the  presumption  of  '  putting 
asunder'  what  he,  whose  baptism  and  whose  com- 
mission were  ''  from  heaven^"  hath  *  joined  to- 
'  gether,'  and  joined  together  in  speaking  ex- 
pressly of  what  Christ  should  do  for  his  people  ? 
Yet  no  one  would  hesitate  to  pronounce  such  ar^ 
guments  misapplied  in  this  case :  no  one  imagines 
that  "  the  fire"  is  more  than  an  emblem  in  St. 
John's  address  :*  what  proof  then  is  there,  that 

*  It  is  true,  that  when  the  Holy  Spirit  descended  on  the  disci- 
ples at  the  day  of  pentecost,"  cloven  tongues  like  as  of  fire"  ap- 
peared "  sitting,"  as  it  were,  "  upon  each  of  them."  But  I  sup- 
pose no  one  will  take  tongues,  "  like  as  of  fire,"  restingupon 
a  few  of  our  Lord's  disciples,  as  a  literal  baptism  with  fire,  or 
as  that "  baptism  with  "  fire"  which  was  promised  to  his  disciple? 
generally. 


31 

"tbe  water"  is  more  than  an  emblem  in  our 
Lord's  discourse  ?* — Accordingly  a  further  ana- 
logy is  observable  in  the  two  cases.  Just  as  our 
Lord  once  mentions  water,  and  then  drops  the 
allusion,  so,  while  two  of  the  evangelists  give  us 
John's  testimony  with  the  sign  expressed,  as  well 
as  the  thing  signified,  the  other  two  omit  all  men- 
tion of  the  sign,  and  notice  only  that  which  was 
represented  by  it.f 

We  see  from  this  instance,  that  a  purifying 
element  may  be  properly  named  in  connexion 
with  the  Holy  Ghost,  *  the  Sanctifier,*  even  when 
there  is  no  intention  that  that  element  should  be 
at  all  employed  as  '  an  instrument,'  or  even  ac- 
tually used  as  a  sign  of  his  operation :  and  so  our 
Lord  might  have  named  "  water,"  even  if  he  had 
had  no  intention  of  instituting  the  sacrament  of 
baptism.  I  admit,  however,  that  he  did  allude  to 
that  sacrament ;  but  I  believe,  that  Dr.  M.  would 
find  it  no  easy  task  to  prove,  that  "  the  water" 
of  baptism  was  alluded  to,  as  any  other  than 
what  our  church  expressly  says  it  is,  '  an  outward 

*  I  again  beg"  it  may  be  observed,  that  I  am  not  calling  the  sa- 
crament of  baptism  a  mere  emblem :  I  am  here  simply  treating 
of  the  one  expression  "  born  of  water  and  of  the  Spirit."  Joh» 
iii.  5. 

t  See  Matt.  iii.  11.  Luke  iii.  16.  and  compare  Mark  i.  8.  John 
i.  33. 


32 

'  and  visible  sign  ;'*  or  that  the  opinion  of  a  re- 
former,  whom  Bishop  Horsley  pronounced  one  of 
the  most  valuable  of  commentators,  is  so  errone- 
ous as  he  thinks  it :  namely,  that,  in  this  passage. 

*  water  and  the  Spirit  mean  only  the  Spirit,  who 

*  cleanses  after  the  manner  of  water.'f 

But  it  is  little  less  than  painful  to  spend  time  in 
discussion,  which  may  have  the  appearance  of 
being  contentious,  if  not  also  trifling,  concerning 
a  portion  of  the  divine  oracles,  of  so  solemn  cha- 
racter as  the  discourse  with  Nicodemus.  Let  us 
take  a  general  view  of  the  passage  as  it  lies  in  the 
gospel,  and  try  what  impression  it  makes,  and 
surely  was  designed  to  make,  upon  the  serious 
reader's  mind.     In  proceeding  to  this  view,  how- 

*  Catechism. 
t  P.  41.    So  also  Bp.  Hopkins,  ^  To  be  born  of  water  and  of 

*  the  Spirit  may  admit  of  a  double  interpretation  :  for  either, 

*  first,  by  water  is  meant  baptism  j' — or,  secondly,  it  '  may   de- 

*  note  to  us  the  manner  of  the  Spirit's  proceeding  in  the  work  of 

*  regeneration.  Except  a  man  be  born  of  water  and  of  the  Spi- 
*rit:  that  is,  except  he  be  renewed  by  the  Holy  Ghost,  work- 

*  ing  as  water ;  leaving  the  same  eflfect  upon  the  soul  in  cleans- 

*  ing  and  purifying  it  from  sinful  defilements,  as  water  doth  upon 

*  the  body  in  washing  off  contracted  dirt  and  filth.     Nor,  indeed, 

*  is  this  manner  of  expression  strange  to  the  Holy  Scripture:  for 
'John  Baptist,  speaking  of  Christ,  tells  them,  that  he  should  bap- 

*  tize  them  icith  the  Holy  Ghoit  and  with  fire :  that  is,  he  should 

*  baptize  them^ith  the  Holy  Ghost,  working  as  fire,  which  eats 
*^out  and  consumes  the  rust  and  dross  of  metals,'  &c.  Works. 
vol.  ii.  p.  468,  469. 


33 

ever,  it  may  be  well  to  recollect,  that,  if  the  pas- 
sage relate  to  baptism,  or  what  necessarily  or  in- 
separably accompanies  baptism,  then  it  means,  as 
one  somewhat  awfully  said,  ^  nothing, — nothing 
'  at  all  to  us,'  who  have  received  baptism.  What- 
ever our  character,  we  have  then  nothing  to  do 
with  being  born  again,  but,  as  Dr.  M.  expresses  it, 
to  be  '  filled  with  all  joy  and  peace  in  believing 
*  that  we  partake  of  it.'^  Nay,  further,  if  baptism 
and  the  concomitants  of  baptism  were  all,  it  was 
for  the  time  then  present  *  nothing'  to  Nicodemus; 
for  our  Lord  only  *  intended  to  ordain'f  the  sacra- 
ment of  baptism,  and  had  not  yet  ordained  it. 

The  interview  between  Nicodemus  and  the  Sa- 
viour is  understood  to  have  taken  place,  at  the 
first  passover  after  the  latter  had  commenced  his 
public  ministry.  Nicodemus  was  a  man  of  rank, 
"a  ruler  of  the  Jews;"  a  man  of  learning,  "a 
"  master,"  or  teacher  "  of  Israel ;"  and  a  man  of 
religious  seriousness.  Solemnly  impressed  with 
what  he  had  seen  and  heard  concerning  Jesus, 
and  convinced  that  he  was  a  "  teacher  come  from 
"  God,"  since  "  no  man  could  do  the  miracles 
'*  that  he  did,  except  God  were  with  him ;"  he 
breaks  through  the  prejudices  of  his  education,  of 
bis  rank  in  life,  and  of  his  associates,  and  visits 

*  P.  24.  t  Tracts,  p.  8. 


34 

our  Lord  "by  night,"  to  learn  what  his  doc- 
trines really  were,  and  what  he  was  commis- 
sioned to  teach  mankind.  We  may  naturally  sup- 
pose him  desirous  of  knowing,  especially,  what 
Jesus  had  to  communicate,  of  which  the  Jewish 
instructers  vC^ere  not  already  in  possession.  To 
this  man,  tlius  circumstanced,  our  blessed  Lord 
addressed  himself  with  an  apparent  abruptness, 
which  only  marks  the  importance  of  what  he 
delivered.  With  a  twofold  solemn  asseveration, 
used  only  by  himself,  and  by  him  only  on  the 
most  important  occasions,  "  Jesus  answered,  and 
"  said  unto  him,  Verily,  verily,  I  say  unto  thee, 
*'  Except  a  man  be  born  again,  he  cannot  see  the 
"  kingdom  of  God :"  he  can  neither  be  a  true 
member  of  the  church  under  the  Messiah's  go- 
vernment here  on  earth,  nor  come  to  heaven 
hereafter. 

Now  suppose  our  Lord  to  intend,  by  this 
figure,  an  internal  and  radical  *  change  of  heart,* 
wrought  by  the  power  of  the  Holy  Ghost,  and 
making  a  man  "  a  new  creature,"  conformed  to 
"  the  image,"  and  fit  for  the  kingdom  of  God ; 
but  without  which  fallen  man  can  neither  serve 
God  acceptably,  nor  be  s'aved :  suppose  this,  and 
the  address  is  evidently,  by  its  weight  and  im- 
portance, worthy  of  the  speaker,  and  worthy  of 


35 

the  occasion.  Then  indeed  our  Lord,  as  we 
should  have  expected  him  to  do,  fixes  at  once 
upon  a  great,  essential,  and  distinguishing  doc- 
trine of  true  religion ;  a  doctrine  which  had 
been  taught,  as  he  intimates,*  in  the  Old  Tes- 
tament, and  which  is  taught  in  every  paj:t  of 
scripture,  but  which  was  overlooked  by  Jewish 
teachers,  as  it  has  too  often  been  by  others  also ; 
and  which  it  was  one  design  of  his  coming  to 
place  in  due  prominency.  Then,  indeed,  he  did 
begin,  with  this  "  master  of  Israel,"  with  what 
is  fundamental  to  all  true  and  spiritual  rehgion 
among  men.  Then,  as  in  the  latter  part  of  his 
discourse,  he  delivered  the  doctrine,  which  re- 
lates to  the  JUSTIFICATION  of  sinful  man,  through 
the  redemption  of  '  God  the  Son ;'  so,  in  the 
former  part  he  delivered  that,  which  relates  to 
our  sANCTiFicATioN  by  the  power  and  grace  of 
'•  God  the  Holy  Ghost.' 

But  now  put  the  case,  that  our  Lord  here 
speaks  only  of  baptism  and  what  baptism  con- 
veys, and  we  can  hardly  forbear  asking.  What 
was  there  so  suitable  to  the  occasion — especially 
considering  that  Christian  baptism  was  not  yet 
appointed?  What,  that  was  of  a  nature  so 
superior  to   pharisaical  instruction  f     What,   in 

*  Ver,  10, 


36 

deed,  that  was  calculated  very  clearly  to  convey 
the  idea  intended  ?  In  the  language  of  one, 
whose    words    I    gladly    adopt,    '  I    desire   pro- 

*  foundly  to  reverence  the  divine  wisdom'  of  ihy 
Saviour,  '  and  to  be  silent  in  humble  submis- 
'sion,  when  he  proposes  instruction,'  either  in 
substance  or  '  in  language,  such  as  I  should  not 

*  previously  have  expected Yet  it  is  impos- 

^sible  for  me  to  admit,'  that  baptism  is,  in  the 

*  present  case,'  even  a  principal  subject  of  which 
he  treats,  ^  without  far  stronger  proof  *  than  has 

*  yet  been  adduced.'* 

Let  us  proceed  with  the  discourse,  and  see  to 
which  view  of  its  design  the  sequel  affords  coun- 
tenance. Nicodemus  having  expressed  his  asto- 
nishment at  what  he  heard,  and  how  much  he 
was  at  a  loss  to  comprehend  its  meaning,  the 
divine  Teacher  replies  by  a  repetition  of  his  asser- 
tion, attended,  however,  by  considerable  expla- 
nation. "  Verily,  verily,  I  say  unto  thee,  Ex- 
"  cept  a  man  be  born  of  water  and  of  the 
"  Spirit,  he  cannot  enter  into  the  kingdom  cf 
'''  God.  That  which  is  born  of  the  flesh  is  flesh  ; 
"  and  that  which  is  born  of  the  Spirit  is  spirit. 
"  Marvel  not  that  I  said  unto  thee.  Ye  must  be 
"  born  again.     The  wind  bloweth  where  it  listeth, 

*  Scott's  Remarks,  &c.  Vol.  i.  p.  183. 


37 

-"  and  tliou  hearest  the  sound  thereof,  bat  canst 
^*not  teli  whence  it  cometh  and  whither  it 
^'  goeth :  so  is  every  one  that  is  born  of  the 
''  Spirit." 

Here  occurs  the   only  mention   of  water.     It 
has  been  sufficiently  considered,   and  we  will  not 
again  dwell  upon  it.     But  here  also  the  author 
of  the  change  intended  is  repeatedly  declared  : 
the    "Spirit,"   the   Holy   Spirit   of    God.     The 
ground  of  its  necessity   is   shown :  "  that  which 
"  is  born  of  the  flesh  is  flesh" — carnal  and   cor- 
rupt *     The  design   of  it  is  pointed   out,  which 
is  to  correct  and  remedy  the  corruption  of  human 
nature :    "  that   which    is   born    of  the   Spirit   is 
"  spirit"— partakes  of  the   nature  of  its   author, 
and  is  spiritual,  holy,   and   divine.     Can  this   be 
said  of  every  one  that  is  *  baptized  f '   In  the  man- 
ner of  its  production,   and  in  its  various  circum- 
stances, like  "the  wind,"  it  is  *  out  of  the  reach 
of  our  rules  and  calculations  :'   but,  like  the  same 
powerful  agent,  in  its  effects  it  is  perceptible  to  all 
observei's.     In  what  follows,  our  Lord  intimates, 
that  it  was  what  "  a  master  of  Israel"  might  have 
been  expected  to  be  well  acquainted  with.    Com- 
pared with  the  mysteries  of  his  person  and  his  re- 
demption, (of  which  he  proceeded  to  speak,)  it 

*  See  Rom.  viii.  5—9,    Gal.  r,  19—21. 

4 


38 

was  an  "  earthly  thifig,"  and  was  continually  tak- 
ing place  among  men ;  it  was  abundantly  taught  in 
the  Scriptures  already  in  existence ;  it  was  as  much 
represented  by  circumcision  under  the  Old  Tes- 
tament, as  it  is  by  baptism  under  the  New  5* 
and  the  necessity  of  it  might  be  evinced  from 
principles  of  reason,  only  by  comparing  together 
the  nature  of  fallen  man,  and  the  nature  of  *'  the 
"  kingdom  of  God." 

All  this  perfectly  agrees  with  the  ideas  of  rege* 
neration  above  explained :  but  how  it  can  be 
applied  to  baptism,  or  to  any  thing  which  con- 
stantly accompanies  baptism,  I  have  yet  to.  learn. 

We  proceed  to  Dr.  M.'s  other  scriptural  au- 
thorities. 

His  notice  of  Mark  xvi.  15,  16.  is  thus  con- 
nected. *  It  is  the  doctrine  of  the  Holy  Scrip- 
'  tures,  that  we  are  by  baptism  made  heirs  of  sal- 
"  vation  through  Christ ;  and  it  is  the  declaration 
^  of  our  Saviour,  that  we  cannot  enter  into  the 
'  kingdom  of  God,  which  is  equivalent  to  the  ex- 
pression that  we  cannot  become  heirs  of  salva- 

*  tion,  except  we  are  born  anew  of  water  and  of  the 

•  Spirit.     If  then  we  cannot  become  heirs  of  sal- 

*  See  close  of  c.  iii.  belovr. 


39 

^  vation,  except  we  be  born  of  water  and  of  the 
'  Spirit,  and  if  we  be  made  heirs  of  salvation  by 
'  baptism,  I  see  not  bow  we  are  to  evade  the  con- 
^  sequence,  that  the  outward  washing  of  baptism 
'  is  attended  by   the  sanctification  of  the    Spirit, 

*  and  that  we  are  born  of  water  and  of  the  Spirit, 
'  when  we  are  baptized.  Thus  when  our  Saviour, 
'  on  giving  his  commission  to  the  Apostles  to  go, 
^  teach  all  nations,  baptizing  them ;  accompanied 
^  it  with  the  promise,  that  he  that  believed  and  was 
'  baptized  should  be  saved,  it  must  clearly  be  un- 
'derstood,  that  the  communication  of  the  Holy 

*  Spirit  and  spiritual  regeneration  were  to  attend 

*  on  baptism,  which  is  here  expressly  represented 

*  as  the  means  of  salvation.'* 

The  last  clause  in  this  paragraph  may  serve  as 
a  key  to  the  whole.  Our  Saviour  has  said,  "  He 
"  that  believeth  and  is  baptized  shall  be  saved ; 
**  but  he  that  believeth  not  shall  be  damned." 
By  a  remarkable,  and  evidently  a  designed,  omis- 
sion in  the  second  member,f  he  not  only  avoids 
making  baptism  essential  to  salvation,  but  shows 
his  intention  in  this,  as  in  all  other  places,  to  lay 
the  main  stress  upon  believing.  Baptism,  as  an 
appointed  means  of  grace,  and  the  prescribed  me- 

*  P.  29,  pO.  +  See  Whitby. 


40 

tiiod  of  professing  our  faith,  must  not  be  omitted  : 
it  is  *  of  great  necessity  where  it  may  be  had.'* 
But  faith,  true  and  lively  faith,  is  the  weighty  and 
essential  qualification,  which  whoso  hath  shall  be 
saved,  and  whoso  hath  not  shall  be  damned.  Now 
how  marvellous  is  it  to  see  Dr.  M.  tander  these 
circumstances,  and  by  means  of  this  very  text, 
turning  al]  our  attention  to  baptism !  He  totally 
drops  the  latter  clause,  which  is  distinguished  by 
the  studied  omission  of  bapti&m  :  and,  in  the  for- 
mer clause, — "  he  that  beheveth  and  is  baptized 
•'shall  be  saved"* — h«  fimls  nothing  to  remark  but 
being  baptized  1  He  takes  no  more  notice  of  the 
'  faith"  without  which  (in  subjects  capable  of 
faith,)  baptism  itself,  as  appears  from  this  passage, 
shall  avail  nothing  to  salvation,  than  if  it  had  never 
been  mentioned  !  His  deduction,  his  only  deduc- 
tion, from  the  text  is,  *  baptism  is  here  ex- 
'  pressly  represented  as  the  means  of  salvation  V 
On  so  sandy  ground,  rather  we  may  say,  on  no 
ground  at  all,  rests  one  of  the  fundamental  pro- 
positions of  this  paragraph,,  and  all  the  reason- 
ing built  upon  it ! 

We  may  now  see  what  authority  Dr.  M .  has 
for  asserting,   *  It  is   the   doctrine   of  the   holy 
♦  Litararv.   k 


4i 

*  Scriptures,  that  we  are  by  baptism  made  heirs  of 

*  salvation.'*  And,  again,  for  '  arguing  for  hap- 
'  tism  being  the  vehicle  of  regeneration,    becaust: 

'  IT  IS    THE    TEHICLE    OF    SALVATION.'f       And    jet 

again,  for  asserting,  '  that  baptism  was  ordained 

*  by  Christ  himself,  with  a  promise  of  salvation 
'annexed  to  its  legitimate  administration.^^  We 
now  find,  that  all  this  is  '  expressly  represented' 
to  be  the  case  in  the  words,  "  He  that  believeth 
"  and  is  baptized  shall  be  saved,  and  he  that  be- 
"lieveth  not  shall  be  damned" — whether  he  be 
baptized  or  unbaptized!  Christ  promised  salva- 
tion to  faith  and  baptism  :  ergo,  baptism,  whether 
accompanied  by  faith  or  not,  is  the  vehicle  of 
^salvation,'  and  '  a  promise  of  salvation  is  annexed 

*  to  its  legitimate  administration  !'^ 

*  I  do  not  forg-et  the  expression  in  our  Catecfaisra,  which  may 
seem  nearly  equivalent  to  this.  It  shall  be  considered  in  its  pro. 
per  place.    See  c.  viii. 

t  P.  35.  t  P.  51. 

§  Let  it  not  be  pretended,  that  by  '  legitimate  administration 
Dr.  M.  meant,  administration  to  penitent,  believing  subjects.  If 
such  were  his  meaning,  the  controversy  would  be  at  an  end :  and 
the  pouit  would  be  conceded,  that  baptism  might  be  adminis- 
tered, in  due  form  and  order,  to  thousands,  and  no  spiritual  rege- 
neration conveyed.  But  it  is  perfectly  evident  that  throughout 
his  work  he  uses  the  term  *  rightly*  or  *  legitimately  adminis* 
tered,'  in  the  same  sense  as  the  Church  appears  to  do,  to  signif}- 
administered  in  due  form  and  order,  and  by  an  authorized  per- 
son. 

4  ^- 


42 

t^t  us  apply  Dr.  M.'s  mode  of  treatment  in 
another  and  not  dissimilar  case.  In  Romans  x» 
St.  Paul  says,  "With  the  heart  man  believeth 
"  unto  righteousness,  and  with  the  mouth  coj>- 
"  fession  is  made  unto  salvation."  Now  should 
we,  on  the  ground  of  this  text,  pass  unnoticed 
*'  the  believing  with  the  heart,"  and  insist  only 
on  "  the  confession  of  the  mouth,"  as  the  thing 
required  "  unto  salvation,"  the  absurdity  would  be 
apparent:  but  it. would  be  more  excusable  than 
overlooking,  faith,  and  noticing  only  baptism,  in 
the  passage  of  St.  Mark ;  both  because  the  con- 
nexioR  and  dependence  of  the  things  specified  is 
less  close  in  this  instance  than  in  that,  and  be- 
cause there  is  no  such  omission,  as  was  there  no- 
ticed, in  the  second  clause. 

But  Dr.  M.  may  probably  refer  me  to  the 
passage  of  the  epistle  to  Titus,  which  is  immedi- 
ately to  corae  under  consideration,  as  a  proof 
that  bapti&m  *  conveys  salvation :'  "He  saved 
**  us  by  the  washing  of  regeneration."  But, 
allowing  "  the  washing  of  regeneration"  to  bo 
baptism,  it  would  be  as  unwarrantable  to  stop 
at  those  words,  and  ta  omit  "  the  renewing  of  the 
*'  Holy  0host,"  which  follows,  as  it  is  to  pass  hj^ 
faitl),  and  to  notice  only  baptism  in  Mark  xvL  y  or; 


43 

5ts  it  would  be  to  stop  at  the  words  "  bom  of 
"  water,"  in  John  iii.  In  either  case  we  should 
rest  is  the  outward  sign,  and  neglect  the  inward 
grace. 

Perhaps,  again,  he  may  adduce  1  Peter  iii.  21. : 
'*  The  like  figure  whereunto,  even  baptism,  doth 
**now  save  us,"  And  it  may,  indeed,  appear  ex- 
traordinary, that  Dr.  M.  instead  of  omitting  it 
altogetlierj  should  not  have  brought  forward  that 
passage  in  the  very  body  of  his  argument.  But, 
in  fact,  it  is  clogged  with  such  an  explanation, 
as  must  make  it  iH  serve  his  cause,  on  any 
-occasion.  In  the  very  same  breath,  and  in  lan- 
guage somewhat  disparaging,  as  to  the  effect  of 
baptism  where  not  *  rightly  beceived,^  the  apostle 
adds,  "not  t-heputting  away  of  the  filth  of  the 
"  flesh,"  by  the  mere  outward  observance  of  the 
rite,  "  but  the  answer  oe  a  good  conscience 
"towards  god."*  What  can  this  "answer  of 
*"  a  good  conscience"  mean,  but  sincerity  in  the 
professions  made,  in  the  repentance  and  faith 
avowed  in  haptism  ?  These  are  *  the  means'  of 
saving  us,  and  not  the  mere  sacrament  of  baptism, 

*  It  is  remarkable  that  the  Bp.  of  Linceln,  in  quoting  this  textj 
takes  only  the  beginning  and  the  end  :  "  baptism  doth  now  save 
**  us,  by  the  resurrection  of  Jesns  Christ  i"  entirely  omitting  the 
explanation,  which  occupies  the  middle  between  these  two  clau» 
«es ! — Refutation  J  p.  84, 


44 

which,  without  these,  the  apostle  considers  as  no 
more  than  "  putting  away  the  filth  of  the  flesh  ;'* 
a  mere  washing  of  the  body,  or,  at  best,  only  an 
'  external  and  relative  sanctification.' 

On  Tit.  iii.  4—7.,  Dr.  M.,  substituting,  for 
"the  washing  of  regeneration"  "the  laver  of 
**  regeneration,"  observes,  *  By  comparing  to- 
'  gether  the  several  parts  of  this  passage,  it  is  evi- 

*  dent,  that  baptism  is  here  represented  as  the 

*  mean  through  which,  or  the  instrument  by  which, 

*  the  Holy  Spirit    of  God   regenerates   us ;   and 

*  thereby  makes  us  heirs  of  that  eternal  life,  which 
'  the  mercy  of  God  our  Saviour  hath  provided  for 

*  those,  whom  he  justifies  and  saves.'* 

We  will  allow  that  the  expression  "washing 
**  of  regeneration"  alludes  to  baptism  ;  but  much 
in  the  same  way  as  "  born  of  water"  does  in  John 
iii.  And  it  may  safely  be  conceded,  that  baptism 
is  *  a  means'  of  regeneration,  without  its  at  all 
following,  that  spiritual  regeneration  must  always 
accompany  baptism,  and  can  never  be  conveyed 
by  any  other  means. — The  marked  distinction, 
now  attempted  to  be  established,  between  "  the 
"  washing  of  regeneration,"  and  "  the  renewing 

»  P.  31. 


45 

"  of  the  Holy  Ghost,"  in  this  passage,  as  if  the 
one  referred  to  what  takes  place  at  baptism  only, 
and  the  other  exclusiv^ely  to  subsequent  improve- 
ment,* seems  to  have  little  foundation.  The  two 
things  are  connected  together  in  the  text,  as 
closely,  as  "  born  of  water  and  of  the  Spirit'^  are 
in  John  iii.  5. :  and  it  would  seem  that  there  is 
no  authority  for  thus  separating  them.  If  the 
former  refer  to  baptism  as  'the  outward  sign,' 
the  latter,  I  should  conceive,  expresses  *  the  in- 
'  ward  and  spiritual  grace.'  The  profoundly  ac- 
curate Bishop  Pearson  seems  to  have  had  no  idea 
of  any  such   distinction   of  the   clauses.     *  The 

*  second  part  of  the  office  of  the  Holy  Ghost  in 

*  the  sanctification  of  man,'  he  says,  *  is  the  rege- 
'  neration  and  renovation  of  him.'  And  then, 
having  quoted  this  text,  he  presently  adds :  ^  If 
^we  live  in  the  Spirit,  quickened  by  his  reno- 
^  VATiON,  we  must  also  walk  in  the  Spirit.'  He 
applies  the  term  renovation,  taken  from  this  very 
text,  to  the  first  '  quickening,'  or  regeneration  of 
men.f  So  likewise  Bishop  Bradford,  in  his  dis- 
course from  this  text,  which  till  lately  was  cir- 
culated by  the  Society  for  promoting  Christian 
Knowledge :  The  inquiry,  he  says,  *  will  lead  us 
^  to  the  true  notion  of  regeneration,  both  when 

*  See  Tracts,  p.  27,  28,  41, 42» 
t  Oa  the  Creed,  Art.  viii. 


46 

*it  is  applied  to  baptism,  (as  it  frequently  is,) 
*and  when  it  particularly  denotes  the  renewing 
'  of  the  mind  by  the  Divine  Spirit.'* 

On  1  Cor.  vi.  11.  "Washed,  sanctified,  justi- 
''  fied,"  Dr.  M.,  having  remarked,  that  the  *  wash- 
'  ing  of  baptism  is  mentioned  as  the  instrument 
'  by  which  both  the  blessings'  of  sanctification  and 
justification  *  are  conveyed,'  adds,  '  It  is  true, 
*that  in  this  passage  there  occurs  no  such  ex- 
^  pression   as  regeneration,    or  the  being    born 

*  again  ;  but,  as  it  was  before  argued,  if  a  person 
'  must  be  bom  again,  in  order  to  be  saved  or  justi- 

*  fied,  and  if  by  baptism  he  is  saved  or  justified, 
'  it  then  necessarily  follows  that  by  baptism  he  is 

*  born  again.'f 

The  premises  and  the  conclusion  here  hang 
together  by  a  very  loose  and  illogical  connexion. 

*  In  order  to  be  saved  or  justified'  a  man  must  be 
born  again.  Of  course  his  being  '  born  again' 
must,  in  the  order  of  nature,  at  least,  precede  and 
make  way  for  his  *  being  saved  or  justified.'  But 
by  baptism,  it  is  here  said,  the  latter  blessing  is 
conveyed ;  and  hence  it  is  inferred  that  by  bap- 
tism also  the  antecedent  blessing   is   conveyed ! 

'^  Society's  Edit.  1810.  p.  11.  t  P-  31,  32. 


47 

Let  us  iliustrate  this  reasoning.  In  order  to  being 
elected  a  member  of  parliament,  a  man  must  pos- 
sess a  certain  qualification  :  but  by  the  suffrages 
of  the  voters  he  is  elected  a  member  of  parlia- 
ment :  crgo^  by  the  suffrages  of  the  voters  he  pos- 
sesses the  qualification !  Such  appears  to  be  the 
logic  of  the  passage  :  nor  is  its  theology,  I  con- 
ceive, much  better.  But  the  remarks  already 
made,  in  treating  of  Mark  xvi.  may  suffice  for  the 
present  occasion  also. 

From  Col.  ii.  12,  13.  Dr.  M.  says  *  the  argu- 
'  ment  is  more  direct.'  '  What  can  be  plainer  or 
'  stronger  to  the  point.     Dead  in  their  sins,  and 

*  buried  in  baptism,   by  baptism  also   they  were 

*  raised  a;id  quickened  by  God.'*  The  apostle*s 
words  are  "  risen  with  him  by  the  faith  of  the 
"  operation  of  God."  But  this  Dr.  M.  quite  over- 
looks, as  he  had  before  done  the  whole  subject 
of  faith,  in  Mark  xvi.  15,  16.  Suppose,  then,  bap- 
tism administered  to  an  adult,  who  had  no  true 
faith,  would  he  be  "  raised  and  quickened"  by  it 't 
— ^The  real  question  between  us,  and  it  is  needful 
frequently  to  restate  it,  is  this.  Does  baptism  ne- 
cessarily or    always    convey  spiritual    blessings, 

*  P.  32. 


48 

irrespectively  of  the  state  of  mind,  the  'repent- 

*  ance  and  faith,'  of  the  receiver  ? 

*  To  the  Romans,'  Dr.  M.   says,   (referring  to 
Rom.  vi.  4,  II.)  the  apostle  ^employs  the  same 

*  figure,  describing  baptism  as  a  burial,  wherein 

*  they  were   dead  unto   sin  and  alive  unto  God  : 

*  adding  withal  a  particular,  which   confirms   an 

*  opinion,  presently  to  be  insisted  on,  that  no  other 

*  than  baptismal  regeneration  is  possible  in  this 
^  world.'  What  is  '  the  particular'  which  confirms 
so  momentous  a  conclusion  ^  It  is,  that  Christ 
"  died  unto  sin  once,"  and  '  no  more,'  and  that  we 
are  "  to  reckon  ourselves  likewise,"  *  in  a  like  or 
'  in  the  same  manner,^  to  be  dead  indeed  unto  sin, 
"  but  alive  unto  God  through  Jesus  Christ  om* 
"  Lord  !"  *  Does  not  the  language  of  the  apostle,' 
Dr.  M.  asks,  *  warrant  the  argument,  that  we  are 
'  born  anew  in  baptism,  in  baptism  exclusively  ?'* 
I  reply,  Does  it  warrant  any  such  argument  ^  I  beg 
the  reader  to  pause,  and  judge  of  this  for  himself. — 
On  the  ground  of  Christ's  having  "  once  died  unto 
**  sin,"  and  ever  after  *'  living  unto  God,"  the 
apostle  exhorts  Christians  "to  reckon  themselves 
"  in  like  manner  dead  unto  sin,  and  alive  unto 
^^  God,"  and  therefore  not  to  suffer  "  sin  to  reiga 

*  p.  32,  33. 


49 

IB  their  mortal  body,  that  "  they  should  obey  it  hi 
"  the  lusts  thereof."  No  commentator,  I  appre- 
hend, before  Dr.  M.  ever  imagined  that  the  point 
of  comparison  was,  the  oneness  of  Christ's  death, 
and  the  oneness  of  the  mystical  death  of  Chris- 
tians !  Surely  had  this  been  the  point  of  compari-- 
son,  it  should  have  been  noticed  in  the  application 
of  the  case  to  Christians.  "  Likewise  reckon  ye 
"  yourselves  to  be"  once  "  dead  indeed  unto  sin," 
&c. — However,  I  have  no  wish  to  contend  for  a 
second  death  unto  sin,  where  *  a  death  unto  sin 

*  and  a  new  birth  unto  righteousness'  appear  really 
and  practically  to  have  taken  place.     But  '  the 

*  death  unto  sin,  of  many,   who  '  call   themselves 

*  Christians,'  has  been  merely  in  profession^  and  not 
in  fact  :*  and  accordingly  the  church  very  wisely 
considers  it  rather  as  matter  of  admonition,  that 

*  we  who  are  baptized  should  die  from  sin,'  than 
bf  assumption,  that  we  are  dead  to  it.f 

*  See  Bp.  Bradford's  Tract  on  baptismal  aad  spiritual  reg-eue. 
ration. 

t  '  Exhortation  to  the  Godfatliers  and  Godmothers,'  at  the 
close  of  the  baptismal  service, — I  do  not  feel  myself  called  upon 
to  notice  any  of  Dr.  M.'s  authorities,  except  the  scriptures  and 
the  church.  I  may  here,  however,  just  observe,  that  he  quotes 
St.  Austin  for  the  assertion,  that  there  is  *  no  one  who  does  not 
'  die  unto  sin  in  baptism.'  P.  39.  He  g^ives  us  no  reference  for 
the  passage:  for  aught,  therefore,  that  appears,  it  may  mean 
no  more,  than  that  every  one  does  this  by  prof ession.  'Baptism 
*doth  represent  unto  us  our  profession,  which  is,'  &c.  &c.  In 
this  sense  it  is  true.  But  he  must  be  a  hardy  believer,  indeed, 
5 


{  subjoin  a  quotation  on  these  two  passages  of 
the  epistles  to  the  Romans  and  the  Colossians, 
vvhich  appears  to  me  much  to  the  purpose. 

•  Here  three  particulars  are  mentioned,  in  al- 

*  lusion  to  the  death,  burial,  and  resurrection  of 
"  Christ ;  to   whom  believers  are,    in   a  figurative 

*  sense,  conformed.     They  become  dead  to  sin, 

*  as  he  died  unto  sin  once.  They  are  buried,  as 
'  he  was  buried  :  they  arise  from  among  the  dead 
'  in  sin,  as  he  arose  from  the  dead.     It  fe  evident, 

*  that  ceasing  from  sin,  and  becoming  incapable 
'  of   living    any   longer  therein ;    that   entire   se- 

*  paration  from  the  former  course  of  ungodliness, 
'  and  from  the  pollutions  of  this  evil  world ;  and 
'  the  beginning  and  progress  of  a  new  and  holy 
'  life,  from  newness  of  heart ;  are  signified  by  this 

*  death,  burial,  and  resurrection.  Of  these  things 
'  baptism  is  the  outward  sign  :  and,  in  adults,  it 
Ms  an  open  profession  of  them.  Whether  any 
'  reference  w  as  intended  to  the  outward  adminis- 
'  tration  by  immersion,  in  the  word  buried,  it  is 

*  not  needful  here  to  determine.     However  that 

in,  I  must  call  it,  tlie  opus  operatum,  who  will  maintain,  that  a 
wilful  hypocrite,  coming  to  baptism  from  secular  motives,  and 
returning  from  it  to  his  former  sins,  does  actually  "  die  unto  sin" 
in  his  baptism !  Sure  I  am  that  our  church  holds  no  such  doc- 
trine. 'In  such  only  as  umthily  receive  the  same  have'  the  sa 
craments  '  a  wholesome  effect  or  operation."     Art.  xxv. 


51 

'  be  decided,  it  is  manifest,  that  neither  outward 
'  baptism,  nor  any  thing  inseparably  connected 
'  with  it,  can  be  exclusively  meant ;  unless  all,  who 

•  are  baptized  with  water,  are  so  dead  to  sin^  and 
*so  hurled  from  it,  as  not  to  walk  any  longer 
'therein. — New  converts  professed  these  things, 
'  at  their  baptism ;  and  if,  with  the  washing  of  wa- 
'  ter,  there  was  also  the  answer  of  a  good  conscience 
'  towards  God,  they  would  thenceforth  ivalk  in 
^  newness  of  life  :  but  not  otherwise.  For  if  tee 
^  have  been  planted  together  in  the  likeness  of  his 
'  death,  we  shall  be  also  in  the  likeness  of  his  resiir- 

•  rection.  Knowing  this,  that  our  old  man  is  cruci- 
'jied  with  him,  that  the  body  of  sin  might  be   de- 

•  stroyed  ;  that  henceforth  we  should  not  serve  sin. — 
'Even  true  Christians  need  exhorting  to  act  con- 
'  sistently  with  their  profession  ;  and,  much  more. 
'  collective  bodies  :  so  that  the  subsequent  exhor- 

•  tations   do  not  at  all  invalidate  this  conclusion. 

•  which  is  drawn  by  the  apostle  in  the  most  deci- 
'  ded  language.  When  the  apostle  said,  Jls  many 
'  of  you  as  have  been  baptized  into  Christ  have  put 
'  on  Christ  :—for  ye  are  all  one  in  Christ  Jesus : 
'  and  if  ye  be  Chrisfs,  then  are  ye  Abraham'' s  seed. 
'  and  heirs  according  to  the  promise  ;  did  he  mean 

•  that  hypocrites,  receiving  outward  baptism,  be> 

•  came  one  with  Christ,  the  children  of  believing 
'-  Abraham,  and  heirs  of  the  promised  bles'rin.s:?  - 


.52 

*  or  did  he  not  rather  intend  to  express  the  sarae^ 

*  as  vv]ien  he  said,  Dij  one  Spirit  we  are  baptized 
'  into  one  body  ?  The  outward  baptism  admits 
'  men  into  the  visible  church :  but  the  baptism  of 
'  the  Spirit  alone  constitutes  them  living  members 

*  of  the  body  of  Christ  in  heaven.'* 

On  the  passage  from  Eph.  v.  25 — 27.  Dr.  M. 
says,  *  Sanctification  and  purity,  unspotted  and 
unblemished  holiness,  are  here  attributed  to  the 
church  of  Christ,  as  the  effect  of  the  washing 
of  water.  But  vvhat  water  could  produce  sucli 
an  effect,   without  the  operation  of  the  Spirit  ? 

*  And  what  rite  is  performed  by  their  joint  ope- 

*  ration,  but  the  sacrament  of  baptism  ?  And  by 
*what  appropriate  scriptural  term  is  the  effect 
'  of  their   united   influence   to    be   denominated. 

*  but  by  that  of  regeneration.'"! 

Not  to    urge,  that  this  '  unspotted  and   unble- 

*  mished  holiness'  seems  rather  to  refer  to  the 
heavenly  state,  when  the  redemption  of  the 
church  shall  have  attained  its  consummation,^  I 
observe,  that  the  apostle  appears  here,  in  con- 
formity with  many  other  Scriptures,  to  ascribe  it 
rather    to    the   instrumentality   of    "the   word,'' 

*  Scott's  Renaarks,  &c,  vol.  i.  p.  206,  207. 
+  P.  33.  t  Bp.  Pearson  on  the  Creed,  Art.  ix. 


53 

^han  to  that  of  "  water."  The  sentence  is, ''  That 
*'  he  might  sanctify  and  cleanse  it  with  the  wash- 
"ing  of  water  by  the  word."  So  we  are  ex- 
horted in  our  homily  on  the  sacrament,  *  Wash 

*  yourselves  with  the  living  waters  of  God's 
^  word.'  Dr.  M.,  however,  entirely  passes  over 
the  terms  "  by  the  word,"  just  as  he  had  dont^ 
FAITH  in  Mark  xvi.  and  Coloss.  ii. — But,  in  point 
of  fact,  is  the  whole  visible  church  of  Christ 
brought  to  a  state  of  actual  holiness,  either  by  the 
washing  of  baptism,  or  by  that  and  the  ministra- 
tion of  the  word  united  ?  If  not,  it  will  not  fol- 
low from  this  text,  that  *  the  sanctification  of  the 
Spirit'  always  accompanies  any  outward  means. 

The  subject  of  '  the  joint  operation'   of  water 

and  the  Spirit  has  been  before  considered.     Dr. 

M.  here   asks,   '  By  what  appropriate   scriptural 

,  *  term  is  the  effect  of  their   united   influence  to 

*  be  denominated,  but  by  that  of  regeneration  ?' 
Who  would  not  imagine  from  this,  that  the  term 
regeneration  was  of  frequent  occurrence  in  scrip- 
ture, and  that  it  was,  with  sufficient  distinctness, 
appropriated  to  express  this  effect  ^  Now  the 
fact  is,  that  the  substantive  itself  occurs  but  twice 
in  the  whole  New  Testament :  and,  in  one  of 
those  two  instances,  there  seems  sufficient  reason 
to  conclude,  that  it  refers  to  quite  a  different  sub- 


54 

ject.*  And,  with  respect  to  the  verbs  of  kindred 
import,  we  shall  ere  long  see  how  rarely  they  ap^ 
pear  to  be  used  with  any  allusion  to  baptism. 
So  little  authority  is  there  for  speaking  of  "  rege- 
neration" as  the  *  appropriate  scriptural  term'  for 
*  the  effect  of  the  united  influence'  of  water  and 
the  Spirit ! 

*  Similar  questions,'  to  those  which  he  has 
pressed  from  the  foregoing  passage,  Dr.  M.  says, 
'  arise  from'  1  Cor.  xii.  13 :  "By  one  Spirit  are 
"  we  all  baptized  into  one  body."f  His  in- 
ference seems  to  be,  (for  it  is  not  very  clearly 
stated,)  that  every  one  who  is  baptized  is  a  par- 
taker of  the  H6ly  Spirit.  Now,  in  the  con- 
clusion of  this  same  verse,  the  apostle  adds; 
'*  and  have  all  been  made  to  drink  into  one  Spi- 
"  rit."  In  which  words  he  is  understood  to  al- 
lude to  the  sacramental  cup,  as  he  had  before 
done  to  the  baptismal  water.J  The  same  rea- 
soning, therefoi^,  which  shows  from  the  begin- 
ning of  the  verse,  that  every  one  in  baptism  par- 
takes of  the  spiritual  grace,  would  sho^v,  from 
the  conclusion  of  it,  that  every  one  does  the 
■^ame   in  the   Lord's  supper,  without  respect   to 

*  See  Matt.  six.  28.  Tit.  iii.  3.  and  Parkhurst  on  Traxiyyivs^rttf.  ' 
also  quotation  Cvom  Bp.  Hopkins,  close  of  c.  vii.  below. 

^  P.  .33,  J  Locke,  Doddridge,  &c. 


5fj 

the  state  of  mind  in  which  he  receives  it :  tt 
doctrine  in  direct  hostility  to  that  of  the  church 
of  England. — That  we   *  divest'  baptism  *  of  that 

*  which  gives  it  its  value/  (as  Dr.  M .  goes  on  to 
charge  us  with  doing,)*  by  denying  that  it  uni- 
formly  conveys  spiritual  regeneration,  is  just  as 
true,  as  that  Dr.  M.  divests  the  Lord's  supper 
of  all  that  renders  it  valuable,  when  he  declares, 
as  I  presume  he  does,  that  only  '  the  faithful,' 
in  that  sacrament,  receive  *  the  body  and  blood 
'  of  Christ.'t 

The  simple  fact  appears  to  be,  that  in  this, 
as  in  innumerable  other  passages,  the  sacred 
writer  addresses  persons  according  to  their  pro- 
fessions. They  were  members  of  the  visible 
"  body"  or  church  of  Christ ;  they  were  made 
such  by  baptisms  and  they  professed  to  be 
true  members  of  his  spiritual  church  :J  and,  sup- 

*  P.  34.  t  Catechism,  Communion  Service,  &c. 

%  I  intend  no  other  distinction  here,  than  what  Hooker  (B.  iii.) 
-and  Pearson  (on  the  Creed,  Art.  ix)  have  laid  down.  '  The 
^  visible  church  of  Christ  on  earth,  is  a  sort  of  people  who  pro- 

*  fessthe  name  of  Christ,  and  own  his  doctrine  ;  joining  together 
i'm  a  holy  society  and  communion  of  worship,  where  it  can  be 

*  enjoyed.  The  invisible  church  of  Christ  on  earth,  is  a  number 
'  of  true  believers,  who  have  internal  and  invisible  communion 

*  with  Jesus  Christ,  by  their  faith  and  his  Spirit.  The  visible 
^church  is  of  a  much  larger  extent  than  the  invisible;  for  it  com- 
'  prebends  hypocrites,  and  too  many  ungodly  persons,' as  well  as 
boly  characters,  &c.  Bp.  Hopkins,  vol.  ii.p.  419, 


56 

posing  them  to  be  what  they  professed  them- 
selves, then  indeed  they  were  "baptized  into 
"  that  one  body,"  by  the  "  one  Spirit"  which 
*  governs  and  sanctifies  the  whole,'  and  they  "  did 
'^  all  drink  into  that  one  Spirit." 

With  respect  to  Acts  ii.  38.  and  x.  47,  48. 
from  which  Dr.  M.  says  'the  same  inference  is 
•to  be  drawn,'*  we  may  observe,  that  no  one 
doubts,  that  he  who  believes  in  Christ  is  to  pro- 
fess his  faith  in  baptism  :  and  that  baptism  is  the 
appointed  external  *  seal'f  of  "  the  remission 
"of  sins"  to  him  who  "  repents  and  is  baptized." 
But  does  it  follow,  that  every  one  who  is  bap- 
tized is  regenerated  and  pardoned,  whether  he 
repents  or  not  ? — All  the  instances  thus  adduced 
are  instances  of  adults  receiving  baptism,  and 
must  be  discussed  as  such,  without  reference,  at 
present,  to  the  case  of  infants. 

Finally,  some  observations  of  Dr.  M.'s  on 
'  Ananias's  admonition  to  Paul,  after  his  mira- 
^  culous  conversion,'  to  "'  arise  and  be  baptized, 
"and  wash  away  his  sins,  calling  on  the  name 
"  of  the  Lord,"J  have  been  before  remarked 
upon.     It  may  be  sufficient  here  to  observe,  that. 

*  P.  34.  t  Art.  xxvii. 

t  Acts  xxli.  16.    Tracts,  p.  34,  35.     Compare  p.  43. 


07 

as  Paul  was  already,  by  Dr.  M.'s  acknowledg- 
ment, '  converted,'  '  renewed  in  heart,'  and  *  obe- 
'  dient,'*  lie  must  also  have  been  in  a  state  of 
pardon  and  acceptance :  unless  a  man  can  be 
penitent,  believing,  and  obedient,  and  yet  unfor- 
given.f     All,  therefore,  that  he  could  want,  was 

*  the  visible  sign  and  seal'  of  forgiveness ;{  and 
to  have  his  sins  "  washed  away,"  according  to 
Hooker's  language,  ^  in  the  eye  of  the  church.'^ 
But,  supposing  that  the  words  bore  any  other 
sense,  would  it  follow  from  the  sins  of  the  *  con- 
'  verted'  and  *  renewed'  Paul  being  "  washed 
^'  away"  in  baptism,  that  the  sins  of  an  uncon- 
verted, unrenewed  Jew,  for  instance,  hypocriti- 
cally receiving  baptism,  would  also  be  washed 
away  ?  Who  can  believe  this  ?  Yet  such  must 
be  the  case,  if  baptism  rightly  administered  must 
always  convey  spiritual  grace. 

Such  then  is  the  amount  of  Dr.  M.'s  direct 
evidence  from  scripture,  by  which  it  was  to  be 
'  incontrovertibly'  proved,  that  baptism  rightly 
administered  always   conveys    regeneration,   and 

*  p.  43. 
t  See  Acts  ii.  19.    xiii.  39.  John  iii.  14 — 18, 36.    and  innume- 
rable other  places. 

X  '  The  promises  of  forgiveness  of  sin,  and  of  our  adoption  to 

*  be  the  sons  of  God  by  the  Holy  Ghost,  are  visibly  signed  and 
'sealed'  in  baptism.     Art.  xxvii.  §  Tracts,  p.  43. 


'that  no  other  than  baptismal  regeneration  is 
'  possible  in  this  world.'  If  ever  Dr.  M.  should 
have  an  important  cause  to  maintain,  in  any 
court  accustomed  to  receive  and  appreciate  evi- 
dence, I  hope  he  will  have  something  of  more 
weight  to  bring  forward  :  otherwise  I  will  venture 
to  foretell  the  issue  of  his  suit. 

But  besides  his  direct  proofs  from  scripture. 
Dr.  M.  has  a  negative  argument,  of  which  he 
makes  a  considerable  use.  Reasoning  of  this 
kind,  which  infers  that  a  thing  is  not,  merely 
because  its  existence  is  not  declared  ;  or  that  it 
is,  merely  because  it  is  not  denied  to  be  ;  is  al- 
ways of  a  very  suspicious  character.  It  is  well 
known  how  serviceable  it  has  been  found  by  in- 
fidels, who  have  chosen  to  construe  the  omission 
of  a  fact  by  one  evangelist,  into  a  denial  of  it 
as  recorded  by  another :  the  silence  of  Josephus, 
or  some  other  ancient  historian,  into  a  refutation 
of  scripture  history.  The  argument,  therefore, 
is  to  be  viewed,  a  priori,  with  some  distrust, 
though  it  may  not  always  be  fallacious.  Let  us. 
however,  hear  Dr.  M. 

'  If  ever  (he  says)  the  new  birth  be  not  con- 
'  veyed  by  baptism  rightly  administered ;  or  if 
'  when  once  regenerated,  it  be   (I  will  not  sa} 


59 

*  necessary,  but)  possible  for  any  one  to  be  born 

*  again,  doubtless  there  is  scriptural  authority  to 
'  that  purpose.  Let  the  authority  then  be  ad- 
'  duced.' — Of  '  the  new  birth  not  being  always 
'  conveyed  by  baptism,'  proof  may,  perhaps,  be 
adduced  hereafter :  and,  as  to  a  person  '  once  re- 

*  generated'  being  regenerated  again,  those,  at 
least,  who  hold  with  Calvin  the  doctrine  of  final 
perseverance,  will  agree  with  Dr.  M.  that  it 
cannot  be ;  but  that  such  a  person  evermore 
continues  regenerate.*  But  to  proceed  :  Dr.  M, 
demands  '  Let  it  be  shown  from  holy  writ,  that 
'  any  person,  to  whom  baptism  was  rightly  admi- 

*  nistered,  was  not  regenerated  ;  let  it  be  shown, 
'  that  any  person,  having  been  once  baptized,    is 

*  destribed  under  any  circumstances  whatever  of 
'  repentance,  reformation,  renovation,  or  conver- 

*  sion,  to  have  been  again  regenerated ;  let  it  be 

*  sho\^Ti,  that  the  apostles,   who   are  perpetually 

*  exhorting  their  Christian  converts  to  changes 
'  such  as  these,  do  once  exhort  them  to  become 

*  regenerate;  do  once  enforce  the  necessity  of  it; 

*  or  even  affirm,  or  at  least  insinuate,  its  possibility ; 

*  and  we  may  then  perceive  some  reason  for  wa- 

*  vering  in  our  belief.'f 

Here  the  unfairness  of  the  negative  argument 
di?covers   itself.     Perhaps    it   will    appear,    that 

*  See  also  p.  48.  f  P.  40,  41, 


60 

some  of   the   things  demanded   admit  of  being 
done.     That   others  cannot    be    done,    may  be 
owing  to  mere  omissions  in  Xhe  concise  histories 
of  Scripture  ;  and  particularly  to  the  very  sparing 
use  of  the  terms  "  regenerate"  and  "  born  again," 
in  the  sacred  writings.     From  the  above  passage, 
as  well  as  from  what  was  before  said  of  'the  ap- 
*propriate   scriptural   term,'   It    might   be    ima- 
gined, that  nothing  was  more   common  than  to 
find  the  apostles,  in  addressing  unbaptized  persons, 
insisting  upon  regeneration,  iotidem  verbis.     But 
how  far  this  is  from  being  the  case  has  been  al- 
ready, in  some  degree,  shown.     So  seldom  does 
this  language  occur,  on  any  occasion,  that  one  of 
our  assailants  pronounced  the  passage  in  John  iii. 
to    be    perfectly  '  unique,'    and  unparalleled    in 
Scripture!     The  sacred  writers  do,  indeed,  con- 
tinually insist  on  what  is  equivalent  to  regenera- 
tion,  according  to  our  views  of  its  nature ;  but 
generally  under  other  terms  :  w^hile  they  say  so 
little  of  baptism,  as  must  constitute  a  much  more 
remarkable  omission,  according  to  Dr.  M.'s  views, 
than  any  with  which  he  has  endeavoured  to  em- 
barrass us. 

But  to  confine  ourselves,  for  the  present,  to 
the  passage  just  quoted. — It  is  not  true,  that  the 
apostles  *  are  perpetually  exhorting  their  Chris- 


61 

*tian  coilverts  to  changes  such  aB  conversion  i' 
the  reason  of  which,  and  of  much  of  that  omis- 
sion from  which  Dr.  M.  argues,  is,*  that  they 
generally  assume  such  persons  to  be  both  "  con- 
verted," and  "  walking  in  newness  of  life,"  as  well 
as   baptized.     And   to  the   demand,  'Let  it   be 

*  shown,  that  the  apostles  do  once  exhort  them  to 

*  become  regenerate,'  it  may  be  replied  (the  pro- 
per sort  of  reply  to  an  argument  of  this  kind,) 
Let  it  be  shown,  where  they  exhorted  them  to 
become  '  regenerate,'  even  before  they  were  bap- 
tized.f  They  exhorted  them,  it  is  true,  ^'  to  be  bap- 
^*  tized  ;"  but  it  would  be  begging  the  question  at 
issue,  to  assume  that  this  is  the  same  thing  with 
being  regenerated. 

In  a  subsequent  passage  Dr.  M.  proceeds  in  a 
like  strain.  '  Simon  Magus,  who  (as  Bishop 
'  Wilson  says)  had  received  the  ivashing  of  regene- 

*  ration,  and  so  was  entitled  to  pardon  upon  his  ror 
^  pentance,  was  exhorted  by  the  apostle  to  repent 
'  of  his  wickedness,  and  to  pray  God,  if  perhaps 

*  the  thought  of  his  heart  might  he  forgiven  :  and  all 
^  of  us  are  instructed  to  pray,  agreeably  to  apostoli- 

*  See  c.  ix.  below. 
t  *  The  apostles  never  called  on  the  unbaptized  Jews  or  Gee. 

*  tiles  to  regenerate  themselves ;  any  more  than  on  professed 
<  Christians,  who  had  acted  contrary  to  their  profession.'  Scott's 
Remarks,  &c,  vol.  i.  p.  176,  177. 

6 


62 

*  cal  language,  that,  heing  regenerated  and  adopted 
'for  the  children  of  God,  we  may  be  daily  renewed 
■  by  his  Holy  Spirit.  But  where  are  we  instructed 
^  to  pray  after  baptism  for  regeneration?'*  And 
where,  (it  may  be  answered,)  in  Scripture  at  least, 
are  we  in  terms,  instructed  so  to  pray  before  bap- 
tism ?  *  Where,'  Dr.  M.  proceeds,  *  where  is  it  in- 

*  timated  that  the  (incestuous)  Corinthian  was  born 
'  again  subsequently  to  his  fall  ?'  And  where,  I  re- 
join, is  he  spoken  of  as  '  born  again'  at  all  ? '  Where,' 
Dr.  M.  asks,  *was  Simon  Magus  admonished  of 
'  the  necessity  of  undergoing  another  new  birth  ?' 
And  where,  I  ask  in  return,  is  it  said  that  he 
had  undergone  '  a  new  birth'  at  all  ?  or  even  that  he 
had  ever  been  admonished  concerning  a  *  new 
birth?' '  And  where,'  Dr.  M.  adds,  '  is  St.  Paul  de- 

*  scribed  as  regenerated,  until  Ananias  baptized  him 
'and  washed  away  his  sins  ?'  And  where,  it  may  be 
asked  again,  is  he  so  described  at  that  time  ?  But 
the  fact  is,  baptism  and  regeneration  are  so  com- 

*  p.  42.  It  seems  that  the  same  Society,  which  now  circu- 
lates Dr.  M.'s  tracts,  could,  till  lately,  have  answered  thisques- 
tiou.     In  a  tract  entitled  '  Directions  for  a  devout  and  decent  be- 

*  haviour  in  the  public  Worship  of  God,'  very  commonly  prefixed 
to  the  Prayer  Books  issued  by  the  Society  for  promoting  Chris- 
tian Knowledge,  there  is  given  an  Alphabetical  Table  of  the 
Collects,  reduced  under  proper  heads.  And  as  late  as  1812  the 
following  was  one  article  :     , 

'Regeneration.  A Fra?/er  for  it.  Collect  for  Christmas- 
day.*  Since  that  period,  it  would  seem,  the  conductors  of  the 
Society's  affairs  have  become  beJter  informed,  and  have,  in  con- 
sequence, as  I  understand,  changed  the  term  regeneration  for 
renovation  ! — See  Christian  Observer,  Sept.  1815.  p.  5S6. 


63 

pletely  identified  in  Dr.  M.'s  mind,  that  he  can  no 
where  read  of  a  person's  being  baptized,  but  he 
seems  to  think  that  he  also  actually  reads  of  his 
being  regenerated. 

We  see,  then,  of  how  much  force  and  value 
are  these  negative  arguments,  which  (reversing  a 
received  maxim)  assume,  that  silence  is  equivalent 
to  denial ! 

The  case  of  Simon  Magus  deserves  a  little 
more  distinct  notice.  It  is  said,  indeed,  that  he 
*'  believed,''  and  that,  "  when  he  was  baptized, 
"^he  continued  with  Philip,  and  wondered,  behold- 
"  ing  the  miracles  and  signs  which  were  done." 
But  he  soon  showed  what  was  the  worth  of  his 
faith,  and  what  were  the  motives  by  which  he 
was  influenced.  "  When  Simon  saw,  that  through 
**  the  laying  on  of  the  apostles'  hands,  the  Holy 
"  Ghost  was  given,  he  offered  them  money,  saying, 
*'  Give  me  this  power  also,  that  on  whomsoever  I 
"  lay  hands,  he  may  receive  the  Holy  Ghost." 
He  seems  to  have  conceived,  that  this  was  a  new 
and  more  powerful  way,  and  that  it  might  con- 
sequently be  made  a  more  gainful  way  than  he 
liad  hitherto  practised  of  fascinating,  or  "  bewitch- 
'•'  ing  the  people,"  and  establishing  his  character 
as  "  some  great  one."     Peter  therefore  said  unto 


64 

him,  with  holy  indignation,  "  Thy  money  perisb 
"  with  thee,  because  thou  hast  thought  that  the 
"gift  of  God  might  be  purchased  with  money! 
"  Thou  hast  neither  part  nor  lot  in  this  matter : 
"  for  thy  heart  is  not  right  in  the  sight  of  God. 
"  Repent  therefore  of  this  thy  wickedness,  and 
"  pray  God,  if  perhaps  the  thought  of  thy  heart 
*'  may  be  forgiven  thee.  For  I  perceive  that  thou 
"  art  in  the  gall  of  bitterness,  and  in  the  bond  of 
**  iniquity." — Yet  this  is  the  man  who  is  to  be 
held  forth  as  a  regenerate  character !  that  is,  as 
one  who  was  a  partaker  of  '  supernatural  grace' 
— of  *  a  new  principle  of  life,  and  of  action' — of 

*  the  sanctification  of  the  Spirit' — which  ^  makes  us 

*  heirs  of  salvation,'   and   '  entitles  us  to  eternal 

*  life  !'  We  are  to  believe  all  this,  and  moreover 
that  he  had  not  lost  the  blessing,  so  as  that  it 
should  be  '•  necessary  or  even  possible'  for  him  to 
receive  any  further  regeneration  '  in  this  world ;' 
though  St.  Peter  pronounces  him  to  have  "  nei- 
"  ther  part  nor  lot"  in  the  gift  of  the  Holy  Spirit, 
but  to  be  "  in  the  gall  of  bitterness  and  in  the 
"  bond  of  iniquity !"  We  are  to  believe  it  all, 
because  he  had  been  baptized,  and  because,  for- 
sooth, he  is  not  positively  recorded  to  have  been 

*  admonished  of  the  necessity'  of  any  further  re- 
generation—a  term  which  is  never  once  used  with 
respect  to  him ! 


65 

I  remember  a  controversy  being  carried  on,  in  a 
periodical  work,  concerning  this  same  Simon  the 
Sorcerer,  in  which  one  of  the  parties  undertook 
to  prove,  that  he  was  a  converted  and  good  man, 
because  St.  Peter  exhorted  him  to  repent  and 
pray.  The  pseudo-Calvinist  argued  that  he  was, 
in  a  high  sense  of  the  word,  converted,  because 
he  was  exhorted  to  so  much  as  repentance  and 
prayer :  Dr.  M.  argues  that  he  was  likewise,  in 
a  high  sense  of  the  word,  regenerate,  because 
he  was  exhoMed  to  no  more  than  repentance  and 
prayer!  I  must  say  that  I  could  as  soon  agree 
with  the  one,  as  with  the  other. 

How  much  more  rational,  and  surely  more 
scriptural  also,  is  it  to  believe,  that,  in  his  case, 
baptism,  not  being  *  worthily  received,'  was  at- 
tended with  no  '  wholesome  effect  or  opera- 
*tion!'*  that,  being  unaccompanied  with  "the 

"  ANSWER  OF  A  GOOD  CONSCIENCE  TOWARDS  GoD," 

it  was  no  more  than,  as  St.  Peter  speaks,  "the 
**  putting  away  of  the  filth  of  the  fl.esh,"f  a 
mere  washing  of  the  body,  or  at  most  only  a 
*  relative,  external,  and  ecclesiastical  sanctifica- 
'  tion.'t 

*  Art.  XXV,         1 1  Pet.  iii.  21.         I  Bp.  Hopkins. 
6   ^ 


66 

The  case  of  Simon  Magus,  however,  is  ohe^ 
which  may  furnish  salutary  admonition  to  many 
of  those,  whom  Dr.  M.  teaches  to  consider 
themselves  as  regenerate;  and  who  might  be 
disposed,  on  that  ground,  to  draw  more  favour- 
able conclusions  concerning  their  state,  than" 
their  habitual  temper  and  conduct  would  war- 
rant. If  one,  who  is  by  baptism  regenerate,  may 
yet  be  "in  the  gall  of  bitterness  and  the  bond 
'*  of  iniquity,"  and  "  without  part  or  lot"  in  the 
gift  of  the  Holy  Spirit ;  it  certainly  behoves  us  to 
beware  of  placing  too  much  dependence  on  our 
baptismal  regeneration.  And,  agairt,  were  it 
always  distinctly  admitted,  that  so  great  a  change 
may  be  necessary  for  us,  notwithstanding  our 
baptismal  r^eneration,  as  it  would  have  required, 
to  set  "  the  heart"  of  Simon  Magus  ''  right  in  the 
>'  sight  of  God ;"  there  need  not  be  much  dis- 
pute about  the  name  by  which  that  change 
should  be  called.  It  is,  however,  I  am  satisfied, 
the  change  itself,  and  not  merely  the  name,  that 
is  in  dispjite. 


6? 


CHAPTER  III. 

The  Subject  continued — Another  Series  of  scrip- 
tural Passages  concerning  Regeneration — Cir- 
cumcision, and  the  Jews  under  the  Old  Testament 
Dispensation. 

In  the  preceding  chapter,  I  have  examined  the 
scriptural  authorities,  which  Dr.  M.  has  adduced 
in  support  of  his  sentiments  concerning  the  effect 
of  baptism.  In  the  present,  I  intend  to  bring 
forward  a  number  of  passages,  which  bear  pretty 
directly  upon  the  subject,  but  which  he  has  either 
wholly  passed  over,  or  only  just  alluded  to. 

I  observe,  then,  that  he  admits  the  terms,  "  be- 
"  gotten  again,"  "  bom  of  God,"  "  the  sons  of 
*'  God,"  to  be  equivalent  to  one  another,  and  to 
regeneration.*  He  asks,  indeed,  how  these  terms 
can  be  applied  *  to  large  societies  of  believers, 
'  unless  th'eir  regeneration  was  the  effect  of  an  or- 
'-( dinance,  of  which  all  Christians  in  general  par- 

*  take  ?  and  if  so,  of  what  ordinance  but  of  bap- 

*  tism  ?'  We  shall  see  hereafter,  I  trust,  that  the 
application  of  these  and  similar  terms  to  *  large 
'societies'  of  Christians,  admits  of  a  much  more 

^  p.  3&  and  44. 


68  . 

satisfactory  explication,  than  the  one  here  pro- 
posed. But  for  the  present  we  are  concerned 
only  with  the  admission,  that  the  expressions, 
*'sons  of  God,"  '* begotten  of  God,"  and  "born 
"  of  God,"  mean,  for  substance,  the  same  as  re- 
generation. 

Let  us  then  examine  the  passages  in  which 
these  terms  occur,  and  see  whether  they  appear  to 
refer  to  baptism. 

No  expression  of  the  kind,  I  believe,  occurs  in 
the  first  three  gospels.  Among  the  beatitudes, 
indeed,  we  read,  "Blessed  are  the  peace-makers, 
"  for  they  shall  be  called  the  children  of  God."* 
But  I  will  not  urge  this. 

John  i.  11 — 13.  may,  therefore,  be  considered 
as  the  first  place  in  which  this  language  is  used. 
"  He  came  to  his  own,  and  his  own  received  him 
"not.  But  as  many  as  received  Wm,  to  them 
"  gave  he  power  to  become  the  sons  of  God, 
"  even  to  them  that  believe  on  his  name  :  which 
"were  born,  not  of  blood,  nor  of  the  will  of  the 
"flesh,  nor  of  the  will  of  man,  but  of  God." 
Here  "  receiving"  Christ  by  "  believing  in  his 
''  name,"  and  also  the  will  and  power  of  God,  are 
♦  See  also  Luke  xx.  36. 


69 

mentioned  in  connexion  with  being  "  born  of 
God,"  and  "becoming  the  sons  of  God  :"  but  not 
a  word  of  baptism.  To  imagine  even  an  allusion 
to  it*  is  perfectly  gratuitous.  Indeed  it  has 
been  argued  with  some  force,  that  this  studied 
exclusion  of  "  the  will  of  man"  is  totally  inappli- 
cable to  the  case  of  baptism,  where  the  will  of 
the  minister,  and  of  other  parties  concerned,  must 
concur.f 

The  next  instance  is  Rom.  viii.  14:  "As  many 
"  as  are  led  by  the  Spirit  of  God,  they  are  the 
"  SONS  OF  God."  Whether  this  comports  with 
the  idea,  that  all  baptized  persons  are  "  the  sons 
"  of  God,"  every  one  must  judge  for  himself.  If 
to  be  "  the  sons  of  God"  be  the  same  as  to  be  re- 
generate ;  and  if  none  be  the  sons  of  God  but 
they  who  are  "led  by  the  Spirit  of  God ;"  I  fear 
this  will  prove,  what  Dr.  M.  demands  to  see 
proved,  that  even  many  persons  'to  whom  bap- 
'  tism  has  been  rightly  administered,  have  not  been 
'  regenerated.'! 

Another  passage  is  2  Cor.  vi.  17,  18  :  "  Where- 
"  fore  come  out  from  among  them,  and  be  ye  sepa- 
"  rate,  saith  the  Lord,  and  touch  not  the  unclean 

*  Tracts,  p.  8. 
t  Vid.  plura,  Scott's  Remarks,  &c.  vol.  i.  p.  193.        %  P.  40- 


70 

''thing,  and  1  will  receive  you,  and  will  be  a 
"  Father  unto  you,  and  ye  shall  be  my  son^  and 
"  DAUGHTERS,  saith  the  Lord  Almighty."  What, 
again,  do  we  find  concerning  baptism  in  this  pas- 
sage ?  I  fear  it  must  furnish  similar  inferences  to 
the  last. 

Gal.  iii.  26,  27.  "  Ye  are  all  the  children  of 
••'  God  by  faith  in  Christ  Jesus.  For  as  many  of 
^'  you  as  have  been  baptized  into  Christ  have  put 
"  on  Christ."  Here,  indeed,  baptism  is  mentioned. 
Yet,  even  here,  it  is  to  their  "  faith,"  rather  than 
to  their  baptism,  that  their  being  the  "  children 
"  of  God"  is  ascribed. 

James  i.  18.  "Of  his  own  will  begat  he  us 
'*with  the  word  of  truth,  that  we  should  be  a 
"  kind  of  first-fruits  of  his  creatures."  Here  "  the 
"  word  of  truth,"  not  baptism,  is  pointed  out  as 
the  *  instrument  of  our  regeneration  :'  as  it  is  also 
of  our  sanctification  in  Ephesians  v.  26.  before 
noticed. 

1  Pet.  i.  3.  '*  Blessed  be  the  God  and  Father 
"  of  our  Lord  Jesus  Christ,  which  according  to  his 
"  abundant  mercy  bath  begotten  us  again  to  a 
"  lively  hope,  by  the  resurrection  of  Jesus  Christ 
"  from  the  dead,"  &c. 


71 

Ihicl  23:  "Being  born  again,  not  of  cor- 
"  ruptible  seed,  but  of  incorruptible,  by  the  word 
"  of  God,  which  liveth  and  abideth  for  ever." 
Here  "  the  mercy  of  God"  and  "  the  resurrection 
"  of  Christ"  are  noticed,  and  "  the  word  of  God" 
is  again  assigned  as  the  '  instrument'  of  regenera- 
tion. Dr.  M.  alludes  to  these  verses  :*  but  not 
a  hint  do  they  contain  concerning  baptism,  un- 
less it  is  to  be  taken  for  granted  Xhd^t  "born  again" 
means,  of  course,  "  baptized." 

We  come  now  to  the  epistles  of  St.  John.  And 
we  may  observe,  that  the  same  apostle,  who,  with 
such  evident  seriousness  and  impression,  records 
our  Lord's  discourse  with  Nicodemus  on  being 
born  again,  himself  employs  similar  language  more 
frequently  than  all  the  other  sacred  writers  to- 
gether. 

1  John  ii.  29.  "  If  ye  know  that  he  is  right- 
"  eous,  ye  know  that  every  one  that  doeth  right- 
"  eousness  is  born  of  him."  This  is  establish- 
ing a  very  different  criterion  of  regeneration,  than 
the  simple  fact  of  having  been  baptized.  And 
does  not  the  apostle  intend  it  to  hold  negatively, 
as  well  as  positively — that  whoever  doeth  not 
righteousness  is  not  "  born  of  God ;"  If  so,  this 

*  P.  35. 


"72 

is  another  passage  which  will  assuredly  answer  Dr. 
M.'s  challenge,  hy  proving  from  holy  writ,  that 
even  many  ^  persons,  to  whom  baptism  has  been 
*  rightly  administered,  are  not  regenerate.'"* — This 
is  confirmed  by  the  next  passage. 

1  John  iii.  9,  10.  "  Whosoever  is  born  of  God 
"  doth  not  commit  sin ;  for  his  seed  remaineth  in 
"  him  :  and  he  cannot  sin,  because  he  is  born  op 
*'  God.  In  this  the  children  of  God  are  mani- 
**fest  and  the  children  of  the  devil;  whosoever 
"  doeth  not  righteousness  is  not  of  God,  neither 
"  he  that  loveth  not  his  brother."  "  Not  of  God  :" 
that  is,  evidently,  from  the  connexion,  is  not  "  a 
^^  child  of  God"— is  not  "  born  of  God." 

I  must  except  this  passage  from  the  number  of 
those,  w^hich  Dr.  M.  but  slightly  notices.  He 
employs  no  less  than  three  pages  upon  the  former 
of  the  two  verses. f  As,  however,  his  effort  is  to 
obviate  any  conclusion,  which  might  be  drawn 
from  it  to  the  prejudice  of  his  sentiments,  not  to 
convert  the  passage  into  a  confirmation  of  those 
sentiments,  it  is  properly  reserved  for  this  place. 

Dr.  M.'s  labours  upon  the  passage  evince  no- 
thing, in  my  judgment,  but  the  impossibility   of 
*  Tracts,  p.  40.  f  P.  44—47. 


73 

reconciling  it  with  the  notions,   that  all  baptized 
persons  are  born  of  God,  and  '  that  no  other  than 

*  baptismal  regeneration  is  possible  in  this  world.' 

He  first  mistates  the  argument  drawn  from  the 
passage.  It  is  hence  contended,  he  says,  'that 
*as  baptismal   regeneration    does    not    secure  a 

*  man  from    sin,   another  greater  and  better  new 

*  birth  mnst  be  added  to  supply  the  deficiency.' 
And  he  then  cursorily   alludes  to  the  doctrine  of 

*  sinless  perfection.'  Now,  I  apprehend,  that  not 
even  those,  who  hold  sinless  perfection  to  be  at- 
tainable in  this  life,  (of  whom  I  certainly  am  not 
one,)  do  understand  the  apostle  here  to  speak  of 
such  perfection,  and  to  declare  that  no  one  is 
born  of  God,  who  is  not  thus  *  secured  from  sin.' 
But  I  conceive  that  every  one,  who  will  allow  the 
apostle  to  speak  for  himself,  must  admit,  that  he 
does  afiirm,  the  ^' being  born  of  God"  effectually 
to  secure  a  man  from  living  in  sin  as  others  do — 
ffom  practising  sin — from  '*  not  doing,"  or  prac- 
tising, "  righteousness."*     And  this  is  all  that  our 

*  It  is  true,  that,  in  the  latter  clause  of  ver.  9.  the  simple  verb 
et/AAprsivitv  is  used :  but  in  the  former  part  the  expression  is 
ajuLAprtctv  ow  tiroiit,  doih  not  do^  or  practise  sin  :  and  in  ver.  ID. 
this  is  illustrated  by  the  contrast  of  '^otcev  SiiLdnoo-u-im,  doing  or 
practising  righteousness.  So  that  the  "  sinning"  or  "  committing 
•'  sin*^  is  sufficiently  proved  to  refer  to  a  man's  habitual  practice 
— '  the  trade  of  his  life,'  as  one  of  the  homilies  terras  it. — The  ex- 
iwession  ttroiuv  a.fA*.fiTinv  occurs  also  in  John  viii.  34,  but  still  in 
7 


74 


argument  requires.  If  no  man  who  is  *' bom 
"  of  God"  can  live  in  wickedness,  then  many  who 
Iiave  been  baptized  are  not  even  yet  "  born  of 
God," 

In  the  next  place,  in  treating  of  this  text,  Dr. 
M.  has  recourse  to  a  most  sophistical  argument, 
to  evade  its  force.  '  In  the  passage  before  us,'  he 
says,  *  the  apostle  affirms,  that  whosoever  is  born  of 

*  God  cannot  sin  ;  and  a  few  verses  before  he  af- 

*  firms.  Beloved,  now  are  we  the  sons  of  God ;  so  that 
'  connecting,  the  two  assertions  together,  he  will  be 
'  made  to  affirm,  that  all  the  persons,  to  whom  his 
'  epistle  was  addressed,  were  incapable  of  sinning  • 
^  a  hazardous  affirmation  this,  if  it  be  considered,. 
'  that  the  epistle  was  certainly  addressed  to  large 

*  Societies  of  Christians ;'  &c.  Nothing,  I  con- 
ceive, can  be  more  unfair  than  the  whole  of  this 
passage.  By  the  terms  '  incapable  of  sinning,' 
Dr.  M.  takes  advantage  of  the  idea  of  the  apostle's 
meaning  '  sinless  perfection,'  though  he  has  just 
discarded  that  interpretation  of  the  words.     He 

tTie  same  sense  of  habitually  practising'  sin.     n^  c  o  ca-ciav  d/xstf 

*  Those  words  in  St.  John,  that  a  man  born  of  God  doth  not 

*  and  cannot  sin,  must  be  understood  iu  a  larger  sense,  of  their 
i  not  living-  in  the  practice  of  known  sin  j  of  their  not  allowing: 
'  themselves  in  that  course  of  life,  nor  going-  on  deliberately  iu 

it.*    Bp.  Burnet,  on  Art  xvi- 


75 

assumes  that  what  is  said  in  such  general  expres- 
sions, as,  "  Beloved,  now  are  we  the  sons  of 
"  God,"  is  to  be  applied  to  every  individual  of  thr 
Society  to  which  the  epistle  may  be  addressed: 
than  which,  as  I  hope  to  show,  no  more  fallacious 
principle  can  be  assumed  in  the  interpretation  of 
Scripture.  And  then,  as  the  basis  of  his  argu- 
ment, he  puts  this  general  language,  in  which 
people  are  spoken  of  according  to  their  own  pro- 
fessions,  and  the  writer's  charitable  hopes  concern- 
ing them,  on  a  footing  with  the  strict  and  univer- 
sal affirmatives  and  negatives*  of  the  passage  under 
consideration.  By  such  reasoning,  what  is  there 
which  we  might  not  prove?  Will  Dr.  M.  under- 
iake  to  affirm,  that  such  passages  as  iii.  20.  "  Ye 
*'  have  an  unction  from  the  Holy  One,  and  ye 
"•'know  all  things,"  were  true  of  every  individual 
of  'the  large  Societies  of  Christians — dispersed 
•  throughout  the  greater  and  lesser  Asia,'  to  whom 
he  supposes  the  epistle  to  have  been  addressed? 
Will  he  undertake  to  say,  that  every  one  of  them 
having  (according  to  him)  "  that  hope"  of  which 

*  Ver.  9.  "  Whosoever  is  born  of  God  doth  not  conarait  (prac- 
'*  tise)  sin."  Ver.  10.  "  Whosoever  doeth  not  (practiseth  not) 
"  righteousness  is  not  of  God." — Dr.  M.  in  quoting-,  passes  frona 
the  opening  words  of  ver.  9,  "  Whosoever  is  born  of  God,"  to  the 
concluding  ones,  "cannot  sin."  It  would  have  been  more  fair, 
perhaps,  to  take  those  which  stand  immediately  connected  with 
the  former — "  doth  not  commit  (practise)  sin,"  as  they  sugcros't 
*hat  interpretation  of  the  others,  in  which  we  dll  agroe. 


76 

the  apostle  wrote  in  iii.  1 — 3.  "  purified  himself 
*'  even  as  God  is  pure  ?"  Upon  these  principles, 
from  ver.  20.  "We  are  in  him  that  is  true,** 
compared  with  iii,  6.  "  Whosover  abideth  in  him 
"  sinneth  not,"  we  might  prove  that  all  these  per- 
sons lived  without  sin — the  very  conclusion  which 
he  so  justly  pronounces  absurd* 

Dr.  M.  next  says,  *  the  truth  appears  to  be,  that 
*St.  John  intended  to  give  a  description  of  those 

*  persons,  who  having  been  regularly  adopted  for 
'  the  sons  of  God  by  the  appointed  means,  conti- 
'  nued  to  act  in  a  manner  worthy  of  their  adop- 

*  tion,  by  striving  to  profit  by  the  grace  of  God, 
^  which  would  then  effectually  preserve  them  from 
^  the  grosser  sins.'— St.  John  declares  that  he 
speaks  of  all,  "  whosoever  are  born  of  God  ;"  Dr. 
M.  says,  that  he  *^  intended'  to  describe  '  those,  who, 
having  been  regularly  '  adopted  for  the  sons  of 
'  God,.. .continued  to  act  in  a  manner  worthy  of 
their  adoption.'  Whose  word  is  to  be  taken,  the 
reader  will  decide.  But,  supposing  Dr.  M.'s  in- 
terpretation to  be  admitted,  how  nugatory  does  it 
make  the  apostle's  solemn  declaration  !  Let  us  put 
it  in  Dr.  M.'s  way.  "Whosoever  is  born  of  God,'* 
and  *  continues  to  act  in  a  manner  worthy  of  his 
'  adoption,* — "  doth  not  commit  (or  practise)  sin.** 
What  is  *  acting  in  a  manner  worthy  of  our  adop- 


77 

•  tion,'  but  abstaining  from  sin  ?  Does  not  this  in- 
terpretation, therefore,  make  the  apostle's  words 
to  amount  to  this,  '  Whosoever  is  born  of  God,  and 
'  continues  to  abstain  from  sin,  doth  not  practise 

*  sin  ?' — 'Under  the'  same  'limitation,'  Dr.  M, 
afterwards  adds,  '  we  may  admit  the  position  of  an 
'  acute  writer,*  that  the  views,  dispositions,  andcon- 
'  duct  of  real  ChristianSj  invariably  characterize  the 
'  regenerate  children  of  God  in  scripmre :' — and 
'  that  other  position'  also,  '  that  there  is  an  infalli- 
'  ble  connexion  hetvjeen  regeneration  and  salvation  : 
'  — positions,  which  are  true,  precisely  to  the  same 
•extent  as  the  assertion  of  the  apostle,  that  by 
^baptism  we  are  dead  unto  sin,  and  are  freed  from 
^  sin?  I  know  not  where  the  apostle  asserts,  that 
'  by  baptism  we  are  dead  unto  sin,  and  freed  from 
'  sin.'  I  suppose  the  allusion  is  to  Rom.  vi.  but  I 
find  no  such  assertion  there.  The  church,  as  it 
has  already  been  remarked,  says,  '  So  should  we 
'who  are  baptized  die  from  sin,  and  rise  again 
'  unto  righteousness.'  That  all  they  who  are  bap- 
tized are  by  profession  dead  to  sin  may  be  true, 
but  that  they  are  so  in  fact — nothing,  I  fear,  is 
less  true. 

*  Mr.  Overion, 

.7   -^ 


7^ 

After  what  has  heen  observed  on  the  preceding 
passages,  we  may  be  very  brief  on  those  which 
remain. 

1  John  iv.  7,  ^.  "Beloved,  let  iis  love  one 
"another;  for  love  is  of  God:  and  every  one 
"that  loveth  is  born  of  God,  and  knoweth  God. 
*^  He  that  loveth  not,  knoweth  not  God  ;  for  God 
"  is  love.'^The  apostle  writes  much  in  this  epis- 
tle of  that  love,  which  true  Christians  bear  to  one 
another,  for  Christ's  sake.  And  of  that  he  must 
doubtless  be  understood  to  speak  in  this  place. 
He  calls  it  "  the  love  of  the  brethren  :"  and  else- 
where mentions  the  possession  of  it  as  a  decisive 
evidence  of  "  having  passed   *'  from  death   unto 


1  John  V.  1.  "  Whosoever  believeth  that  Jesus 
**  is  the  Christ,  is  born  of  God  :  and  every  one 
"  that  loveth  him  that  begat,  loveth  him  also  that 
''  is  begotten  of  him."  From  the  other  passages 
adduced,  it  must  be  evident  that  the  faith  here  in- 
tended is  the  '  true,  lively,  and  Christian  faith,'^ 
which  "  worketh  by  love,"  and  produceth  obedi- 
ence. However,  whether  more  or  less  be  under- 
stood by  this  *' believing  that  Jesus  is  the 
"'  Christ,"  here  is  no  allusion  made  to  baptism. 
*  John  iii.  14. 


79 

Ibid,  4^,  5.  '*  Whatsoever  is  born  of  God  over- 
*'  Cometh  the  world :  and  this  is  the  victory  which 
"overcometh  the  world,  even  our  faith.  Who 
*'  is  he  that  overcometh  the  world,  but  he  that  be- 
"  lieveth  that  Jesus  is  the  Son  of  God."  All  other 
men  are  held  in  bondage  by  the  world, — by  the 
love  of  it,  or  the  fear  of  it :  but  he  that  is  "  born 
*'  of  God"  has  received  *  a  new  principle  of  life 
'  and  of  action,'  which  enables  him  "  to  overcome 
"  the  world."  Is  this  true  of  all  baptized  persons  ? 
If  not,  they  are  not  all  "  born  of  God." 

Ibid.  18.  "We  know  that  whosoever  is  born 
"  OF  God  sinneth  not,  but  he  that  is  begotten  of 
"  God  keepeth  himself,  and  that  wicked  one  touch- 
"  eth  him  not."     '  The  apostle  is  speaking  con- 

*  cerning  a  sin  unto  death  ;  and  his  words  clearly 
'  mean,  that  no  one,  who  has  been  horn  of  God,  or 
'begotten  of  God,  committeth  this  sin  unto  death, 
'  I  might  here,  with  a  force  of  argument  not  easily 
'  answered,  maintain  the  final  perseverance  of  all 

*  who  are  born  of  God :  for  apostates  are  espe- 
'  cially  the  persons  marked  out  as  guilty  of  this 

'  sin But,  waiving  this  subject,  I  would  only 

'  ask.  Is  there  any  kind   or  degree  of  sin,  from 

*  which  all  baptized  persons  are  secured  f  any, 
^  from  which  they  all,  uniformly  and  without  ex- 


80 

^  ception,  keep  themselves  f    If  this  be  answered 

*  in  the  negative,  as  I  think  it  must ;  then,  beyond 
^  all  doubt,  being  horn  of  God  is  something'  by  no 

^  means  inseparably  connected  with  baptism.'* 

*  We  may  here  observe  how  prominent  the  idea 

*  of  all  true  Christians  being  born  of  God  was  in 
'  this  apostle's  mind  ;  and  that  they  alone  were  born 

*  of  God.'  '  He  never  adduces  any  thing  peculiar 
*to  Christianity,  but  it  is  associated  with  being 
'  born  of  God.'     '  Yet  he  does  not  expressly  men- 

*  tion  baptism,  except  as  recording  facts  in  all  his 
^writings.'f 

'  Every  passage,  in  the  New  Testament,  has 
'  now  been  considered,  in  which  the  term  rege- 

*  neration  is  used,  or  words  of  similar  import :  and 
•in  two  ohly,  is  there  even  any  direct  allusion  to 
'baptism.J  "The  will.of  God"  is  assigned  as  the 
source  ;^  *Mhe  word  of  God"  as  the  ordinary  in- 
strument ;||  and  ^' being  led  by  the  Spirit,"  the 
"love"  of  God  and  man,  "  overcoming  the  world," 
and  righteousness  of  life,  as  the  necessary  eviden- 

*  Scott's  Remarks,  &c.  vol.  i.  p.  202,  203.         f  i^'^^-  P-  193. 

:|;  Ibid.  p.  204.  The  two  passages  intended  are  John  iii.  and 
Tit.  ii.  In  Rom.  vi.  and  Col.  ii.  no  such  terra  occurs.  If  a  third 
passage  is  to  be  added,  it  must  be  Gal.  iii,  26,  27.  above  quoted. 

§  John  i.  11, 12.  James  i.  18. 1  Pet.  i.  3. 

'!  James  i.  18.  1  Pet.  i.  23. 


81 

ees*  of  regeneration:  but  how  little  do  we  read 
concerning  baptism  in  this  connexion  ! 

And  as  being  "born  of  God"  is  continually 
spoken  of  without  any  reference  to  baptism,  so, 
on  the  other  hand,  it  has  been  remarked,  that,  in 
*no  one  instance,  in  which  the  baptizing  of  any 
'  persons  is  recorded  in  the  New  Testament,  is  the 

*  least  intimation  given,  that  they  were  then  rege- 
'  nerated.     The  two  subjects  are  kept  entirely  se- 

*  parate,'  with  the  exception  of  the  allusions  to  the 
outward  sign  just  specified.f 

Indeed  it  seems  impossible  to  turn  from  such 
works  as  Dr.  M.'s  to  the  New  Testament,  with- 
out feeling  strongly  the  transition  we  have  made. 
In  the  former,  I  had  nearly  said,  baptism  occupies 
the  whole  field  of  view.  It  is  placed  in  the  great- 
est possible  prominence  :  almost  every  thing  is  as- 
cribed to  it :  all  blessings  are  connected  with  it. 

*  Supernatural  grace  is  thereby  conferred  :' '  Christ,' 
it  is  declared,  '  ordained  it  with  the  promise  of  sal- 
'  vation  annexed  to  its  legitimate  administration  :' 
'  it  conveys  regeneration :'  '  it  is  the   vehicle   of 

*  salvation  :'  it  '  entitles  us  to  eternal  life  :'  we  '  are 
*born  anew  in  baptism,    and  in  baptism  exclii- 

*  Rom.  viii.  14. 1  John  ii.  29  iii.  9,  10.  iv.  7,  8.  t.  18. 
fStiott's  Remarks,  vol.  i.  p.  210. 


82 

^sively  :'  4t  infuses  a  new  principle  of  life  and  of 
^  action  :'  *  we  are  by  baptism  made  heirs  of  sal- 
'  vation  :'  '  sanctification  and  purity,  unspotted  and 

•  unblemished  holiness,  are  attributed  to  the  church 

•  of^hrist  as  the  effect'  of  it.  In  short,  it  would 
seem  that  we  are  thereby  regenerated,  adopted, 
justified,  sanctified,  if  not  also  glorified,  for  to  that 
the  passage  last  alluded  to  refers.*  But  turn  now 
to  the  New  Testament.  There  we  find,  indeed, 
baptism  '  expressly  ordained  by  Christ  himself,' 
with  the  declaration,  "  He  that  believeth  and  is  bap- 
''  tized  shall  be  saved."  It  is  the  appointed  mode 
of  professing  faith  in  him :  it  is  'a  sign,  a  pledge, 

•  a  means'  of  important  blessings.  As  such  it  is 
required  to  be  observed,  and  it  is  supposed  that 
Christians  have  not  failed  to  observe  it.  But  when 
the  terms  of  salvation  are  to  be  propounded,  how 
seldom,  comparatively,  do  we  hear  of  it !  "  To 
•*  as  many  as  received  him  to  them  gave  he  power 
''  to  become  the  sons  of  God,  even  to  them  that 
^'"believe  on  his  name  :"  "That  whosoever 5eZieve^/i 
''  on  him  should  not  perish,  but  have  everlasting 

*  So  also  the  Bishop  of  Lincoln  :  '  Those  who  are  baptized  ar» 

•  immediately  translated  from  the  curse  of  Adam  to  the  grace  of 

•  Christy  the  original  guilt  which  they  brought  into  the  world 

•  is  mystically  washed  away ;  and  they  receive  forgiveness  of 

•  the  actual  sins  which  they  may  themselves  have  committed  5 
'  they  become  reconciled  to  God,  partakers  of  the  Holy  Ghost, 
'-  and  heirs  of  eternal  happiness,'  &c.    Refutation  of  Calv.  p.  83, 


83 

'*  life  :'^  '^  He  that  heareth  my  word,  and  believetfi 
^*  on  him  that  sent  me,  hath  everlasting  life,  and 
*'  shall  not  come  into  condemnation,  but  is  passed 
*^  from  death  unto  life  :"  *'  He  that  cometh  to  me 
'•shall  never  hunger,  and  he  that  believeth  on  me 
"  shall  never  thirst :"  "  What  shall  I  do  to  be  sa- 
"  ved  ?  Believe  on  the  Lord  Jesus  Christ,  and 
"  thou  shalt  be  saved :"  "  Through  his  name, 
"  whosoever  believeth  in  him  shall  receive  remis- 
"  sion  of  sins :"  "  By  him  all  that  believe  are  jus-^ 
"  tified  from  all  things  ;"  *'  That  repentance  and 
"remission  of  sins  should  be  preached  in  his 
"  name,  among  all  nations,  beginning  at  Jerusa- 
"  lem  :"  "  Testifying  both  to  the  Jews,  and  also 
"  to  the  Greeks,  repentance  towards  God,  and  faith 
"  towards  our  Lord  Jesus  Christ :"  '*  Repent  and 
"  be  convertedy  that  your  sins  may  be  blotted  out.'' 

For  what  purpose  do  I  make  these  quotations  r 
To  show  that  baptism  is  unimportant,  because  it  is 
not  mentioned  in  them  ?  If  such  were  my  purpose. 
I  might  justly  be  charged  with  the  same  negative 
mode  of  reasoning,  which,  in  the  last  chapter,  I 
condemned  in  Dr.  M.  But  such  is  by  no  means 
the  use  which  I  mate  of  these  passages.  I  adduce 
them  only  to  show,  in  what  terms  the  inspired 
writers  ordinarily  proclaimed  the  salvation  of  the 
gospel   to    mankind.     I  do   not  infer  that   ihej 


84 

.omitted  baptism,  or  neglected  to  insist  upon  bap- 
tism, because  it  is  not  here  mentioned  :  yet  I  can- 
not but  ask,  Had  baptism  occupied  as  large  a 
space  in  their  view  as  in  Dr.  M.'s,  had  they  attri- 
buted as  extraordinary  an  efficacy  to  it,  would  it 
not  have  been  much  more  prominent  than  it  is  in 
their  addresses  ? 

In  one  place,  indeed,  St.  Paul  even  speaks  of 
*'  baptizing"  as  a  very  secondary  and  inferior  em- 
ployment, compared  with  "  preaching  the  gos- 
*'pel."  "  I  thank  God  that  I  baptized  none  of 
"  you,  but  Crispus  and  Gains  ;  lest  any  should  say 

"  that  I  had  baptized  in  mine  own  name For 

"  Christ  sent  me  not  to  baptize,  but  to  preach  the 
"  gospel"* — I  cannot  persuade  myself,  that  such 
language  comports  with  the  idea  of  baptism  being 
so  completely  '  the  vehicle  of  regeneration  and 
^salvation,'  as  Dr.  M.  esteems  it. 

Before  we  quit  the  ground  of  Scripture,  there 
is  another  argument  which  may  well  deserve  con- 
sideration. The  Jews,  it  is  allowed,  were  as  much 
the  covenant  people  of  God  during  the  continu- 
ance of  the  Mosaic  dispensation,  as  Christians  are 
now.     They  had  their  initiatory  ordinance  as  well 

♦  1  Cor.  I  14—17. 


Hi) 

as  we.  if  denoted,  that,  according  to  our  Lord''» 
exprtjssion,  "  that  which  is  born  of  the  flesh  is 
''flesh ;"  and  that  this  corrupt  nature  needs  to  be 
mortified  and  put  away.  It  represented  "  the  cir- 
cumcision of  the  heart  to  love  God."*  It  was 
**  the  seal  of  the  righteousness  of  faith. "f  Was  it 
not  to  them  '  the  sacrament  of  regeneration,'  as 
much  as  baptism  is  to  us  rj  It  was  appointed 
hy  the  same  authority ;  it  stood  in  the  same 
place ;  it  signified  the  same  thing ;  it  sealed  the 
same  blessings.     It   was    evidently  '  a  sign,'  and 

*  a  pledge'  of  *  a  spiritual  grace  5'  and  to  those  who 
•received  it  rightly,'  it  would  be  at  least,  ^ by 
virtue  of  the  prayers'^  which  would  accompany 
it,  '  a  means'  of  grace.  Its  sacramental  charac- 
ter, I  apprehend,  will  not  be  questioned.  Dr.  M. 
says,  by  baptism  '  mankind  at  large  were  to  be 
'  admitted  into  covenant  with  God,  as  the  Jews 
*had  been  by  the  right  of  circumcision. '||  And 
subsequently  he  adopts  the  words  of  a  venerable 
prelate,  who  says,  '  Our  regeneration  is  wholly 

•  the  act  of  the  Spirit  of  Christ.     But  there  must 

*  be  something  done  on    our  parts  in  order  to  it ; 

•  and  something    that  is   instituted  and  ordained 

*  Deut.  XXX.  6.  t  Rom.  iv.  11. 

%  See  Col.  ii.  11.  where  some  coranientators  understand  the 
apostle  to  call  baptism  "  the  circumcisioa  of  Christ," 
§  Art.  xxvii.  II  P.  6,  7. 

8 


'M-- 


U6 

*  by  Christ  himself,  which  in  the  Old  ttfttament 
'  was  circumcision,  in  the  New,  baptism.'*  Tljis 
is  admitting,  I  think,  what  I  contend  for,  that  to 
the  Jews  circumcision  was  the  *  sacrament  of  re- 
'  generation  ;'f  and  that  circumcised  Jews  stood 
on  the  same  footing  by  their  circumcision,  as  we 
do  by  baptism.  If,  therefore,  baptism,  by  *its 
sacramental  character,'  necessarily  or  uniformly 
convey  the  *  spiritual  grace'  of  regeneration  to  us, 
circumcision  must,  for  the  same  reason,  and  in  the 
same  manner,  have  conveyed  it  to  them. 

It  becomes,  then,  an  inquiry  bearing  directly 
upon  the  question  before  us.  In  what  light  do  the 
inspired  prophets  and  apostles  view  their  circum- 
cised hearers  ?  How  do  they  address  them  with 
respect  to  '  the  inward  and  spiritual  grace'  of  cir- 
cumcision f  Do  they  consider  them  as  having,  of 
course,  received  it,  and  as  incapable  of  any  other 
reception  of  it  in  this  life  ? 

As  I  have  proved,  both  from  the  nature  of  the 
case,   and   from  Dr.  M.'s  own   authorities,  that 

*  regeneration'  was  '  the  inward  and  spiritual 
'  grace'  of  circumcision,  no  less  than  of  baptism, 

*  1>.  26. 
I  V.'hen  I  wrote  the  above^  I  did  not  recollect  the  decision  of 
our  church  upon  the  subject :  *  And  so  teas  circumcision  a  sacra- 
^ment)  which,'  &c.    Horn,  of  Com.  Prayer  and  Sacraments. 


87 

I  might  at  once  adduce  the  passage  which  has 
ah'eady  so  much  engaged  our  attention, — our 
Saviour's  discourse  with  Nicodemus.  It  was  ad- 
dressed to  a  man  who  had  done  that  which  was 

*  to  be  done   on  his  part,'  '  under  the   Old  Tes- 

*  tament,'  '  in  order  to  regeneration  ;'*  who  had 
received  the  only  sacrament  of  regeneration, 'then 
in  existence  ;f  yet  it  was  mainly  employed  in 
inculcating  upon  characters,  circumstanced  as  he 
was,  the  necessity  of  their  being  born  again.  "  Mar- 
''  vel  not  that  I  say  unto  you,  ye  must  be  born 
"  again."  Either,  therefore,  our  Lord  was  en- 
joining on  them  a  second  regeneration,  or  he  as- 
sumed, that  many  of  them,  notwithstanding  their 
circumcision,  were  still  unregenerate. 

But  not  to  urge  this  further,  let  us  attend  to 
some  other  specimens  of  scriptural  addresses  to 
circumcised  persons. 

Lev.  xxvi.  41,  42.  "  If  then  their  uncircum- 
"  cised  hearts  be  humbled,  and  they  then  accept 
"  of  the  punishment  of  their  iniquity ;  then  will  I 
"  remember  my  covenant,"  Sic. 

*  Quotation  above  made  from  Tracts,  p.  26. 
t  Tracts,  p.  7,  8, 


8S 

Deut.  X.  16.  "  Circumcise,  therefore,  the  fore- 
•'  skin  of  your  heart,  and  be  no  more  stifiT- 
"  necked." 

Ibid.  XXX.  6.  "  The  Lord  thy  God  will  cir- 
'*  cumcise  thine  heart,  and  the  heart  of  thy  seed, 
"toYove  the  Lord  thy  God  with  all  thine  heart, 
"  and  with  all  thy  soul,  that  thou  mayest  live." 

Jer.  iv.  4.  "  Circumcise  yourselves  to  the 
^*  Lord,  and  take  away  the  foreskins  of  your 
''heart,  ye  men  of  Judah,  and  inhabitants  of 
^* Jerusalem:  lest  my  fury  come  forth  like  fire, 
*'  and  burn  that  none  can  quench  it,  because  of 
-'  the  evil  of  your  doings." 

Ibid.  ix.  25,  26.  *'  Behold  the  days  come, 
*'  saith  the  Lord,  that  I  will  punish  all  them  which 
"  are  circumcised  with  the  uncircumcised ;  Egypt, 
*'  and  Judah,  and  Edom,  and  the  children  of  Am- 
"  mon,  and  Moab,  and  all  that  are  in  the  utmost 
"  corners,  that  dwell  in  the  wilderness  :  for  all 
*'  these  nations  are  uncircumcised,  and  all  the  house 
•'  of  Israel  are  uncircumcised  in  the  heart." 

Acts  vii.  51.  "Ye  stiff-necked,  and  nncircum- 
•'  cised  in  heart  and  cars,  ye  do  always  resist  the 
*'  Holy  Ghost :  as  your  fathers  did,  so  do  ye," 


89 

This  collection  of  scriptural  passages  might 
easily  be  enlarged  to  almost  any  extent,  by  the 
induction  of  others  which  speak  the  same  senti- 
ments, only  Without  the  use  of  exactly  the  same 
figure.  Such,  for  example,  are  those  which  en- 
join, "  Make  you  a  new  heart,  and  a  new  spirit ; 
*'  for  why  will  ye  die,  O  house  of  Israel :"  or 
which  promise,  "  I  will  put  a  new  spirit  within 
^'  you ;  and  I  will  take  the  stony  heart  out  of 
"^^  their  flesh,  and  will  give  them  a  heart  of 
*'  flesh."*  That  all  this  relates  to  '  the  inward 
*  and  spiritual  grace,'  of  which  they  had  already 
received  ^  the  outward  and  visible  sign,'  is  proved 
by  those  passages  which  represent  the  change  of 
the  heart  "  to  love  God,"  as  the  thing  denoted 
by  circumcision ;  and  that  it  is  the  same  as  re- 
generation, Dr.  M.  virtually  admits,  when  he  de- 
scribes regeneration  as  •  a  new  principle  put  into 
^  us,'  even  '  the  Spirit  of  grace.'  This  surely 
cannot  differ  much  from  ^'  a  new  heart  and  a  new 
"  spirit  put  within  us." 

All  these  passages  sufficiently  show,  with  what 
good  reason  our  Lord  intimated,  that  "  a  teacher 
'^  of  Israel"  ought  to  have  learned  the  doctrine 
of  regeneration,  even  from  the  Old  Testament. 

*  Ezek.  xviii.  31.  xi.  19. 

s  * 


add  only  a  passage  from  St.  Paul,  which 
strongly  countenances  the  doctrine  contended  for. 
and  distinctly  explains  the  principle  upon  which  all 
the  texts  just  adduced  proceed. 

Rom.  ii.  25 — 29.  "For  circumcision  verily 
"profiteth,  if  thou  keep  the  law:  but  if  thou  be 
"a  breaker  of  the  law,  thy  circumcision  is  made 
^'  uncircumcision.  Therefore  if  the  uncircumci- 
"  sion  keep  the  righteousness  of  the  law,  shall  not 
"  his  uncircumcision  be  counted  for  circumcision. 
"And  shall  not  uncircumcision  which  is  by  na- 
"  ture,  if  it  fulfil  the  law,  judge  thee,  who  by  the 
"letter  and  circumcision  dost  transgress  the  law? 
a  Pqj-  fiQ  2s  not  a  Jew  which  is  one  outivardly ; 
"  neither  is  that  circumcision,  which  is  outward  in 
"  thejiesh :  but  he  is  a  Jew  which  is  one  inwardly  ; 
"  and  circumcision  is  THA*r  of  the  heart,  in  the 
"  spirit,  and  not  in  the  letter,  whose  praise  is  not  of 
-'men  but  of  God." 

This  passage  most  decisively  proves,  "  that  the 
"  circumcision  of  the  heart"  was  the  thing  of 
essential  consequence  ;  and  that  it  might  be,  and 
alas  !  too  commonly  was,  separated  from  outward 
circumcision.  Now,  if  all,  which  this  passage  lays 
^own,  held  good  under  the  comparatively  external 


'dispensation  of  Judaism,  how  much  more  must  it 
fbe  true  under  the  more  spiritual  dispensation  of 
the  gospel !  God  forbid  that  we  should  imagine 
•ourselves,  or  teach  others  to  imagine  themselves, 
in  any  essential  and  highly  important  sense  of  the 
r^'  word,  Christians,  while  we  are  such  only  "  out- 
"wardly!"  God  forbid  that  we  should  satisfy 
ourselves,  or  teach  others  to  satisfy,  and  thus  to 
deceive,  themselves  with  a  baptism  which  is  only 
"  outward  in  the  flesh ;"  or  with  any  thing  which 
•necessarily  accompanies  outward  baptism,  and  is 
common  to  *  baptized  infidels'  with  baptized  be- 
lievers !  and  that  we  should  rest  in  any  thing  short 
•of  the  baptism  "  of  the  heart,  in  the  spirit,  and  not 
"  (merely)  in  the  letter,  whose  praise  is  not  of  men^ 
'^butof  God!" 

Now,  on  all  these  scriptures  last  adduced,  let 
me  be  permitted  to  ask,  Is  it  not  perfectly  con- 
ceivable, that  there  might  have  arisen  persons  in 
the  Jewish  church,  strungly  impressed  with  the  pri- 
vileges which  pertained  to  them  as  members  of 
that  church;  entertaining  high  notions  of  the 
nature  of  a  sacrament,  and  of  '  the  spiritual 
^  grace  which  it  conveyed'  wherever  it  was  rightly 
*  administered ;'  and  to  whom,  consequently,  all 
these  passages  of  the  prophets  and  apostles  would 
.sound  very  offensive  ?  to  whom  they  would  be  as 


92 

obnoxious,  as  the  inculcating  the  necessity  of  the 
new  birth  upon  Christians  can  be  to  Dr.  M.,  or  to 
any  other  person  who  entertains  his  sentiments : 
And  may  it  not  easily  be  imagined,  that  such  cha- 
racters would  be  able  to  plead  very  plausibly 
against  the  notions  of  a  despised  'party,'  which  in- 
sisted upon  somewhat  more  distinguishing  and 
more  spiritual ; — which  maintained,  in  short,  such 
doctrines  as  those  of  Rom.  ii.  25 — 29.  just  quoted  ^ 
They  might  have  urged  '  the  sacramental  charac- 
^  ter,'  and  the  high  things  said  in  scripture  of  cir- 
cumcision ;  and  have  pressed  the  charge  of  redu- 
cing it  to  a  *  mere  beggarly  element,  a  form  with- 
*  out  substance,  a  body  without  spirit,  a  sign  with- 
^  out  signification :'  and  no  doubt  strong  prejudices 
would  have  existed  in  their  favour,  in  the  breasts 
©f  those  whom  they  encouraged  to  be  '  filled  with 
^  all  joy  and  peace  in  believing  that  they  partook' 
of  spiritual  circumcision, — that  blessing  having 
been  *  conferred  by  the  sacrament  oP  circumci- 
sion, which  they  had  all  received.  But  how  our 
Lord,  how  his  forerunner,  and  how  his  apostles 
would  treat  such  vain  confidences,  we  are  not  left  to 
conjecture:  for  what  I  have  here  only  proposed 
as  an  hypothesis,  did  actually  take  place,  and  those 
who  held  the  doctrine  of  St.  Paul,  as  just  cited, 
were  charged  with  vacating  Jewish  privileges  and 
the  benefits  of  circumcision ,   as  much  as   any   of 


93 

«s  can  be  with  disparaging  those,  which  are  con- 
nected with  baptism  and  admission  into  the  Chris- 
tian church.  This  appears  from  the  very  next 
words  of  the  epistle  :  (iii.  1,  2,  &;o.)  "What  ad- 
*'  vantage,  then,  hath  the  Jew  ?  and  what  profit  is 
*'  there  of  circumcision  ?"  The  apostle  answers, 
but  in  terms  which  would  give  as  little  satisfac- 
tion to  his  opponents,  as  ours  can  do  to  those 
who  condemn  us,  "  Much  every  way :  chiefly 
^'  because  that  unto  them  were  committed  the 
*^  oracles  of  God,'' 


94 


CHAPTER  IT. 

A  Consequence  of  the  Doctrine,  that  Baptism  is 
Regeneration,  or  the  only  Medium  of  RegenC" 
ration. 

Having  thus  considered  the  testimony  of  holy 
Scripture  upon  the  subject  of  regeneration,  and  its 
connexion  with  baptism,  we  might  at  once  pro- 
ceed to  examine  the  doctrine  of  the  church  upon 
the  same  subject :  but  a  consequence,  immedi- 
ately resulting  from  Dr.  M.'s  sentiments,  presents 
itself,  which  may  challenge  some  previous  notice  ; 
and  which  is  of  so  awful  import,  as  must  necessa- 
rily induce  us  very  strictly  to  scrutinize  the  grounds 
of  his  opinions,  before  we  adopt  them. 

In  the  discourse  with  Nicodemus,  we  have 
heard  our  blessed  Lord  repeatedly  and  most 
solemnly  declare,  that,  "  except  a  man  be  born 
"  again — born  of  water  and  of  the  Spirit — he 
"cannot  see,  or  enter  into  the  kingdom  of  God." 
In  these  words,  by  Dr.  M.'s  own  interpretation,* 

this  *nevv  birth,  or  ^regeneration is  pronounced 

*by  our  Saviour  to  be  necessary  to   salvation.' 

*  P.  29,  35. 


95 

Yet  he  maintains,  that  it  can  be  conveyed  only 
by  baptism  :  *  that  no  other  than  baptismal  rege- 
*neration  is  possible  in  this  world.'*  What, 
then,  is  the  unavoidable  consequence  ?  Clearly, 
that  baptism  is  absolutely  '  necessary  to  salvation,' 
and  that  we  '  cannot  become  heirs  of  salvation' 
without  it. 

In  many  places,  indeed,  Dr.  M.  would  seem 
almost    to    recognize    this    consequence.      *By 

*  being  born  again,'  he  says,  *  of  which  our  Sa- 
^viour  speaks  in  such  lofty  language,  something 
"is  designed  absolutely  necessary  to  be  attained 
*by  those,  who  would  enter  into  the  kingdom 
^  of  God.f  Yet  he  maintains  that  it  is  baptis- 
mal regeneration  which  is  designed,  and  nothing 
else.  *In  what  other  ceremony,'  he  asks,  ^  and 
*at  what  other  season,'  than  at  baptism,    'shall 

*  we  find  that  joint  operation  of  water  and  of  the 
*Holy   Spirit,   of  which   Christ   affirms  we  must 

*  be  born  ?'J — Again  :  '  For  the  purpose  of  rege- 
'neration  we  conceive  this  union  of  water,  as  the 

*  instrument,  and  of  the   Spirit,    as   the   efficient 

*  principle,  to  be  absolutely  necessary. ''k^ 

But  though  he  thug  seems,  at  times,    alrnosi 
explicitly  to  admit  this  consequence,  of  the  ab- 

•  P.  32.  t  P.  24,  t  P.  25.  §  p.  27. 


96 

§olute  necessity  of  baptism  to  salvation,  I  do  not 
charge  him  with  holding  it.  Once  indeed  he 
qualifies  his  language  upon  the  subject.  His 
words    are:  'We    are   justified,    in    contending, 

*  that  for   the  express   purpose    of  regeneration, 

*  not  only  is  his  (the  Spirit's)  operation  necessary, 
'but  tbat  it    must    also    (humanly    speaking)  be 

*  administered  tlirci^gn  the  mediation  of  water.'* 
But  it  is  manifest,  that,  if  our  Lord  in  the  pas- 
sage referred  to  spoke  of  baptism,  every  suoh  qua- 
iification  is  urjauthi)rized  and  upwarrantable. 
He  says  no  such  ihing,  as  that  '  immanly  speak- 
*ing'  a  man  must  be  '"bom  of  water  and  of 
"  the  Spirit,"  in  order  to  salvation ;  but,  absolutely 
and  unconditionally,  that,  except  he  be  so,  he 
"  cannot  enter  into  the  kingdom  of  God."  His 
language  perfectly  suits  the  ideas  which  we  enter- 
tain upon  the  subject.  We  hold  the  change  of 
regeneration  to  be  indispensable  to  salvation,  in 
every  child  of  fallen  Adam.  How  Dr.  M.  will 
make  it  accord  with  his  sentiments,  it  is  for  him  to 
consider. 

I  have  «aid,  however,  that  I  do  not  charge  him 

with    holding   the    consequence,   which,   I   have 

shown,  must  follow  from  the  supposition,  that,  in 

John  iii.  our  Lord  is  speaking  of  baptismal  rege- 

*  p.  28. 


97 

neration,  and  of  that  only.  But  I  do  adduce 
the  whole  of  what  has  been  quoted  in  this  chap- 
ter,  as  displaying  a  somewhat  rash  and  ill-consi- 
dered way  of  writing,  by  whirh  Dr.  M.'s  Tracts 
appear  to  me  eminently  unsuitable  to  answer 
their  design,  of  '  conveying  correct  notions*  on 
the  subjects  of  which  they  treat. 

I  subjoin  an  extract  from  a  work  before  refer- 
red to,  which  presses  our  present  argument  in  a 
very  forcible  manner. 

*  Our  Lord  says  to  Nicodemus,    Verily,   verili/^ 

*  /  say  unto  thee^  Except  a  man  be  horn  again^ 
'  he  cannot  see  the  kingdom  of  God,  Except  a 
'  man  be  born,  &ic.  &;c.  Whence  1  infer,  with- 
^  out  fear  of  refutation,  that  whatever  is  meant  by 

*  being  born  again,  no  man  can  possibly,  without 

*  being  born  again,  either  be  a  true  Christian  on 

*  earth,  or  inherit  the  kingdom  of  God  in  heaven  : 

*  and  consequently  he  must  live  and  die  in  his  sins, 

*  and   finally  perish.     Now  is  his  Lordship  pre- 

*  pared  to  admit,  in  its  full  extent,  this  consequence 
^concerning  baptism^    Will  he  exclude  from  the 

*  possibility  of  salvation  the    whole  body  of  the 

*  Quakers,  and  all  those  children  of  Antipaedobap- 

*  tists,  who  die  without  receiving  adult  baptism ; 

*  Title-page. 
9 


98 

^  and  all  those,  who  are  Antipaedobaptists  m  prirt* 

*  ciple,  yet  never  receive   either  infant  or  adult 

*  baptism  ?     Do  all   these  perish   without  hope  ? 

*  Will  he  maintain,  that  no  misapprehension,  and 

*  no  outward  situation,  in  which  baptism  could  not 

*  be  procured,  will  make  any  exception  ?     Are  all 

*  the  children  of  Christians   who  die  unbaptized, 

*  excluded  from  the  kingdom  of  God  ? — not  to 

*  speak  of  the  children  of  Jews,  and  Heathens,  and 
*jyiohammedans,  who  die  before  the  commission 

*  of  actual  sin,  but  die  unbaptized. — I  am  far  from 

*  believing  that   his    Lordship,  and  others,    who 

*  hold  that  baptism  is  regeneration,   are  prepared 

*  to  admit   these  consequences  ;  which  would  be 

*  more  repugnant  to  all  our  ideas  of  the  divine 
'  mercy,  than  any  thing,  that  either  the  most  zeal- 
'  ous  opposers  of  Calvinism,  have  charged  upon 
'  the  system  -,  or  the  most  rigid  and  wild  enthusiast, 
'who  disgraced  the  name  of  Calvinist,  ever  ad- 
'  vanced  on  the  subject.'* 

*  Remarks  on  the  Bishop  of  Lincoln's  Refutation  of  Calvinisra, 
vol.  i.  p.  173,  17i. 


m 


CHAPTER  T. 

1^6  Doctrine  of  the  Church — Remarkable  Dif- 
ference between  the  Language  of  the  Church 
and  that  of  Dr,  Mant — Analogy  of  the  other 
Sacrament — Church  Articles  and  Catechism— 
Dr,  Mantes  Doctrine  a  Revival  of  the  opus 
operatum. 

±  HE  needless  embarrassment  in  which  the  sub- 
ject is  left,  by  the  want  of  a  more  distinct  defi- 
nition of  what  is  meant  by  regeneration;  whe~ 
ther  a  change  of  dispositions,  or  only  a  change 
of  state  and  relations  ;^  has  been  already  com- 
plained of.  In  what  follows,  however,  I  shall 
be  content  to  take  Dr.  M.'s  account  of  its  na- 
ture, that  it  is  *  a  supernatural  grace  conferred,' 

*  a  new  principle  put  into  us,'    *  the   sanctifica- 

*  tion  of   the  Spirit,'   which  makes  us  *  heirs  of 

*  salvation,'  and  '  entitles  us  to  eternal  life.' 
And,  I  trust,  it  will  be  at  all  times  kept  in  mind, 
that  the  great  question  between  us  is.  Is  this 
supernatural  grace  necessarily,  or  is  it  even  con- 
stantly conferred,  where  baptism  is  rightly  ad- 
jooinistered .'' 

*  Bp.  Hopkins,  above,  c.  i. 


100 

Having  discussed  the  argument  from  scripture, 
I  proceed  to  inquire,  Whether  our  church  teaches 
US  to  answer  this  question  in  the  affirmative. 

In  conducting  his  investigation  of  this  point, 
«r  rather  his  proof  that  the  church  takes  the 
affirmative  side,  Dr.  M.  commences  with  the 
addresses  and  prayers  in  the  baptismal  services. 
Without  particularly  objecting  to  his  method, 
I  shall  prefer  beginning  with  the  Articles.  It 
seems  natural  to  expect,  from  these  professed  and 
studied  expositions,  the  most  exact  information 
concerning  the  doctrines  of  the  church :  and 
by  them  also  it  would  appear  reasonable  to  in- 
terpret any  thing,  w^hich  might  be  thought 
doubtful,  in  her  more  popular  compositions. 

And  here  we  have,  happily,  no  less  than  six 
excellent  articles  upon  the  subject  of  the  sacra- 
ments, five  of  which  bear  more  or  less  upon  the 
question.  Strange  however  as  it  may  appear, 
Dr.  M.,  professing  to  omit  no  one  passage  *  in 
'the  liturgy  and  articles,'*  which  relates  to  the 
subject,  has  not  so  much  as  mentioned  more 
than  one  af  these  articles;  while  he  has  endea- 
voured to  press  into  his  service  three  others, 
which  appear  to  me  nearly  foreign  to  the  purpose^ 

*P.20.. 


MI 

^  In  three  of  the  articles,'  he  says,  the  doctrine 
in  question  *  is  incidentally  alluded  to  in  such 
*a  manner,  as  to  show  that  the  church  takes 
*for    granted   the    connexion    between    baptism 

*  and  the  new  birth.  In  the  9th  it  is  laid  down, 
'  that  ^^e  original  infection  of  nature  doth  remain, 
^  yea  in  (hem  that  are  regenerated;  and  by  the 
^  context  it  appears,  that  by  the  regenerated  are 
^  intended  they  that  believe  and  are  baptized J^ 

The  article  referred  to  is  that  '  of  original  or 
Vbirth-sin.'  The  connexion  of  those  parts  on 
which  the  observation  is  made,  may  be  seen  from 
the   following   extract :    '  And   this    infection    of 

*  nature  doth  remain,  yea  in  them  that  are  rege- 
*nerated.  .  .  .  And  although  there  is  no  condem- 

*  nation  for  them  that  believe  and  are  baptized, 
*yet  the  apostle  doth  confess,  that  concupiscence 

*  and  lust  hath  of  itself  the  nature  of  sin.'  That 
they  who  '  believe  and  are  baptized'  are  regene- 
rated, I  have  no  sort  of  doubt.  But  how  it  ap- 
pears from  this  context,  that  ^  by  the  regenerated 
'  are  intended  they  that  believe  and  are  baptized,' 
is  not  very  clear.  And,  if  it  were,  I  do  not  per- 
ceive how  it  would  make  for  Dr.  M.'s  purpose ; 
unless,  because  *  they  that  believe  and  are  baptized' 
are  regenerate,  it  follows,  that  all  who  are  bap- 

*  P.  18. 
9  * 


i02 

tized  are  regenerate,  whether  they  believe  or  not ! — 
This  is  the  third  instance  in  which  Dr.  M.  drops 
all  notice  of  "  faith,"  in  passages  where  it  is  ex- 
pressly mentioned,  and  where  it  fills  a  prominent 
situation.  And  faith  mast  hefe  mean,  not  a 
mere  general  assent  to  Christianity,  but  'the 
'  true,  lively,  and  Christian  faith  :'*  for  it  can- 
not be  asserted,  that  '  there  is  no  condemnation' 
for  those  who  believe  with  any  other  than  a 
living  and  fruitful  faith,  even  though  they  be 
^  baptized,' 

*  In  the  15th'  article,  Dr.  M.  proceeds,  *  Chris- 

*  tians  universally  are  designated  by  the  appdla- 
Uion  of  those,  ivho  are  baptized  and  born  again  in 

*  Christ:-^ 

In  this  short  remark  there  is,  I  apprehend,  a 
double  error.  The  article  is,  'Of  Christ  alone 
•without  sin,'  The  part  referred  to  is,  'But  all 
*we  the  rest,  although  baptized,  and  born  again 
'  in  Christ,  yet  offend  in  many  thmgs.' — '  All 
'  we  the  rest'  surely  means,  not  only  'Christians 
^  universally,'  but  all  mankind  except  Christ. 
Consequently  the  following  clauses  do  not  affirm, 
•that  ail  these  persons  are  both  'baptized,  and 
*born  again  in  Christ,'  but  that  et'e?i  ^o*e  of  them. 

^Homilies.  t  P-  J 8. 


103 

^'ho  are  so,  do  yet  in  many  things  offend.  The 
connexion  is  exactly  like  that  in  the  ninth  article ; 

*  the  infection  doth  remain,  yea  in  them  that  art 
'  regenerated  :'*  etiam  in  renatis.^  The  Latin  copy 
(which  is  original  authority  as  well  as  the  English,)* 
makes  this  more   clear  ;  -  *  Sed  nos  reliqui,  etiam 

*  baptizati,  et  in  Christo  regenerati,  in  multis  tamett 
^  offendimus  omnes,^ 

'The    16th  article,'  Dr.  M.  adds,    « speaks  of 

*  the  condition  of  those,  who  fall  into  sin  after 
^baptism;  that  is,  according  to  an  equivalent  ex- 
^pression,  after  they  have  received  the  Holy 
'  Ghost. ^\ — Not  to  spend  more  time  upon  such 
passages,  I  content  myself  with  begging  that  the 
reader  will  turn  to  the  article,  and  judge  for  him- 
self what  proof  it  affords,  that  the  expressions 
above  quoted  are  used  as  equivalent.  I  find  none. 
-At  all  events,  arguing  from  such  short  and  uncer- 
tain hints,  when  ample,  distinct,  and  decisive 
matter  is  before  us,  appears  to  be  labour  misap- 
plied. Proceed  we,  therefore,  to  the  articles 
which  treat  expressly  of  the  sacraments. 

Dr.  jVL  quotes  only  the  twenty-seventh.  I  mu^ 
request  the  reader's  attention  to  the  twenty-fifthj 
twenty-sixth,  twenty-seventh,  twenty-eighth,  and 
twenty-ninth. 

*  Buratt.  t  P- 1«. 


104 

On  comparing  all  these  articles  with  Dr.  M.'s 
tracts,  we  are  at  once  struck  with  a  very  material 
difference  in  the  language  employed.  The  great 
thing  upon  which  the  articles  dwell  with  respect 
Ao  the  sacraments,  in  order  to  their  salutary  effect, 
is  the  *  RIGHT  receiving'  of  them  :  the  only  thing 
^n  which  Dr.  M.  insists  is,  baptism  being  '  rightly 
^  administered.'  By  this  he  evidently  means,  ad- 
ministered in  due  form,  and  by  an  authorized  per- 
son :  and  accordingly  he,  in  one  instance,  substi- 
tutes for  the  *  right  administration,'  tbe  '  legitimate 
'  administration  :' — '  ordained,'  he  says,  *  as  it  was 
'by  Christ  himself,  with  a  promise  of  salvation  an- 
*nexed  to  its  legitimate  administration,^^  Of  this 
right  or  legitimate  administration  he  speaks  repeat- 
edly, while  he  never  mentions  the  right  reception,  I 
believe,  but  once  ;  and  that  merely  as  the  phrase 
happens  to  occur  in  a  quotation  from  the  arti- 
cles,f  Surely  a  difference  of  language,  so  es- 
sential and  so  uniformly  preserved,  affords  no 
slight  presumption  of  a  material  difference  in 
sentiment. 

But  not  only  does  Dr.  M.  assert,  that  ^  a  pro- 
*  mise  of  salvation  is  annexed  to  the  legitimate 
'  administration'  of  baptism,  and  that  all  are  r^- 
'\generated'  to  whom  it  is  *  rightly  administered  :' 

*P.5l.  fP.w. 


105 

fiot  only  docs  he  justly  observe,  that  the  cate- 
chumen *  is  instructed,    that  baptism  is  a  sacra- 

*  ment ;  and  as  such,  of  course  consisting  of  an 

*  outward  and  visible  sign,  and  of  an  inward  and 
^spiritual  grace  :'*  but  he  evidently,  and,  I  might 
even  say,  avowedly  takes  it /or  granted,  that  the 
■two  cannot  be  separated ;  that  where  the  former 
is  '  rightly  administered,'  the  latter  must  accom- 
pany it.  To  suppose  the  inward  grace  separated 
from  the  outward  sign,  is,  he  says,  *  to  reduce' 
this  sacrament  '  to  a  mere  beggarly  element,  a 
*form  without  substance,  a  body  without  spirit, 
*a  sign  withcmt  signification.'  The  supposition 
that  such  a  separation  may  be  made,  he  calls  a 

*  doubting  of  the    inward  and  spiritual  grace  of 

*  baptism,'  the  expression  of  which  doubt  ex- 
cites in  him  *  pain  and  surprise.'  He  demands 
to  have  Vthe  exception' to  regeneration's  'taking 
'place  at  baptism'  pointed  out.  He  repeatedly 
argues  that  if,  where  rightly  administered,  bap- 
tism do  not  '  convey  effectual  regeneration,'  it 
is  'wo  sacrament^''  and  that  'to  deny  its  regene- 
'rating  influence  is  to  dtny  it$  sacramental  cha- 
^raerer.'f 

Now  if  all  this  hold  of  baptism,  by  its  very  na- 
tture  as  a  sacrament,  it  must,  of  course,   equally 

^P.15.  t  P.  10,  U,  15,  16,  21,  28,  29,  36,  40,  51. 


106 

bold  good  of  the  other  sacrament  of  the  Lord's 
supper.  Let  us  then  hear  the  articles  of  the 
church  upon  the  subject. 

And  first  concerning  the  Lord's  supper. 

• 

Art.  xxix.     Of  the  wicked  which  eat  not  the 

body  of  Christ  in  the   use   of  the  Lord^s  supper. 

— *  The  wicked,  and  such  as  be  void  of  a  lively 

^  faith,  although  they  do  carnally  and  visibly  press 

*  with  their  teeth  (as  St.  Augustine  saith)  the  sa- 

*  crament  of  the  body  and  blood  of  Christ,  yet  in 
'  no  wise  are  they  partakers  of  Christ :  but  rather, 

*  to  their  condemnation,  do  eat  and  drink  the  sign 
'  or  sacrament  of  so  great  a  thing.' — Is  this  suppo- 
sing that  the  inward  and  spiritual  grace  must  con- 
stantly accompany  the  outward  and  visible  sign  io 
a  sacrament  ? 

Secondly,  of  the  sacraments  conjointly. 

Art.  xxv.     Of  the  sacraments. — *  In  such  only 
'as  WORTHILY  RECEIVE  the   Same  they   have  a 

*  wholesome  effect  or  operation :  but  they  that 
'receive  them  unworthily  purchase  to  them* 
'  selves  damnation,  as  St.  Paul  saith.' 

Thirdly,  of  baptism  in  particular 


107 

Art.  xxvii.     Of  baptism. — *  Baptism. . .  .is  a  sigft 

*  of  regeneration  or  new  birth,  whereby,  as  by  an 

*  instrument,  they  that  receive  baptism  rightly 

*  are  grafted  into  the  Chm'ch,'  &ic.  &;c. 

Nor  does  the  chm-ch  leave  us  uninformed  what 
she  understands  by  a  right  receiving  of  the 
sacraments. 

Art.  xxvi.  Of  the  unworthiness  of  the  minister^y 
which  hinders  not  the  effect  of  the  sacrament, — 
'Neither  is  the  effect  of  Christ's  ordinance  taken 

*  away  by  their  wickedness,  nor  the  grace  of  God's 
'gifts  diminished  from   such   as  by   faith   and 

*  rightly  do  receive  the  sacraments,'  &c.  &ic. 

Art.  xxviii.     Of  the  Lord's  supper, — *  To  such 

*  as  rightly,  worthily,  and  with  faith,  receive  the 

*  same,  the  bread  which  we  break  is  a  partaking  of 
'the  body  of  Christ,'  &c. 

Every  one  must  remember  similar  sentiments 
and  language  in  the  communion  service.  'A& 
^  the  benefit  is  great,  if  with  a  true  penitent  heart 
'  and  lively  faith  we  receive  that  holy  sacrament ; 
'  (for  then  we  spiritually  eat  the  flesh  of  Christy 
'  are  one  with  him,  &ic.)  so  is  the  danger  great  if 
'  we  receive  the  same  unworthily.' 


108 

And  so  also  the  catechism  teaches  us,  that  hy 

*  the  faithful'  alone  are  '  the  body  and  blood  of 
'  Christ,'  or  the  spiritual  blessings  procured  and 
represented  by    them,   '  verily  and  indeed  taken 

*  and  received  in  the  Lord's  supper  :'  and  that  *  re- 
'pentance  and  faith'  are  required  in  those  who* 
come  either  to  that  sacramtnr,  or  to  the  sacra- 
ment of  baptism. — With  what  shadow  of  reason, 
then,  can  Dr.  M.  pretend  that  the  catechism 
countenances,  and  much  more,  that  it  *  unequi- 
'  vocally  asserts,'  his  doctrine  ?  The  catechism  as 
much  asserts  an  inward  and  spiritual  grace  of  the 
Lord's  supper,  as  it  does  of  baptism  :  it  would  be 
extraordinary  if  it  did  not.  It  declares  the  same 
qualifications  (at  least,  in  the  subjects  capable  of 
them)  to  be  requisite  for  one  sacrament  as  the 
other ;  and,  with  respect  to  the  former,  it  evi- 
dently adopts  that  limitation  of  the  spiritual 
grace,  which  the  articles  so  explicitly  lay  down. 
It  is  confined  to  '  the  faithful  :'*  for  *  the  mean 
^whereby  the  body  of  Christ  is  received  and  eaten 

*  in  the  supper  is  faith. 'f  Strange  then,  indeed, 
would  it  be  to  infer,  that,  according  to  the  cate- 
chism, the  inward  grace  of  baptism  must  needs 
accompany  the  outward  sign,  merely  because  an  in- 
ward grace  of  that  sacrament  is  asserted  1  Yet  Dr. 
M.  has  little  other  ground  than  this  for  claiming 

*  Catechism,  f  Article  xxriii. 


109 

t!ie  authority  of  the  catechism  in  favour  of  his 
sentiments.* 

Let  it  be  remembered,  that  the  point  now  in 
discussion  is,  whether  '  the  spiritual  grace'  in  al! 
cases  accompanies  *  the  outward  sign'  in  a  sacra- 
ment.  Whether  to  deny  this  is  '  to  deny  the 
^nature  of  a  sacrament.'  If  that  be  true  of  one 
sacrament,  it  must  be  of  both  :  and  the  passages 
which  I  have  adduced  are  express  and  decisive  of 
the  judgment  of  the  church  on  the  question, 
with  respect  to  both  sacraments.  There  is  no 
possibility  of  evading  it. — Here,  then,  I  do  not 
scruple  to  say,  that  Dr.  M.  at  the  very  moment 
when  he  is  taking  upon  him  to  judge  and  con- 
demn his  brethren,  is  himself  in  the  same  con- 
demnation which  he  pronounces  upon  them — is 

^  in  IRRECONCILEABLE    OPPOSITION  tO  the  UNEQUI- 

^  VOCAL  and  numerous  declarations'  of  the 
Church  of  England,  on  this  most  '  important 
^  article.'! 

In  a  subsequent  part  of  his  tracts.  Dr.  M, 
himself  appeals  to  the  other  sacrament,  and  ar- 
gues from  it  in  a  manner   which,   after  what  we 

♦  Whatever  additional  ground  he  may  think  that  he  has  from 
4he  words, '  we  are  thereby  made  the  children  of  grace,'  will  be 
considered  in  ch.  viii. 

t  Tracts,  p.  23. 
10 


110 

have  seen,  may  be  thought  not  a  little  extraor- 
dinary. *  If  the  spiritual  part  of  baptism  be 
'  denied,  why  should  the  spiritual  part  of  the  com- 
'  munion  be  allowed  ?     If  water  be  not  really  the 

*  laver  of  regeneration,   why   should   bread   and 

*  wine  be  spiritually  the  body  and  blood  of  Christ, 
'  and  convey  strength  and  refreshment  to  the 
'  soul  ?'  Do  they  do  so,  except  to  the  penitent 
and  believing  soul?  The  articles  have  already 
answered  the  question.  And  who  denies  that 
baptism  conveys  spiritual  grace,  with  a  similar 
restriction  ? — Dr.  M.   proceeds,  *  Surely  it  is  not 

*  too  much  to  affirm,  that  the  stripping  of  one  of 

*  God's  ordinances  of  that,  which  constitutes  its 
'  essential  value,  has  a  natural  tendency  to  bring 
'  the  efficacy  of  the  others  into  question,  and  to 
'  diminish  at  least,  if  not  to  annihilate,  a   man's 

*  respect  for  them  as  means  of  spiritual  grace.'* 
— We  strip   baptism  of  '  that   which  constitutes 

*  its  essential  value,'  no  more,  nor  any  otherwise, 
than  Dr.  M.  so  strips  the  Lord's  supper,  every 
time  he  recites  the  exhortation  in  the  communion 
service. 

'But,  in  fact,  this  question  of  the  necessary,  or 
unfailing  efficacy  of  the  sacraments,  is  no  new 
one :  and  Dr.  M.'s  doctrine  upon  it  seems  little 

*  P,  51. 


Ill 

«lse  than  a  revival  of  the  popish  doctrine  of  the 
opus  operatum,  or  that  the  benefit  of  the  sacra- 
ments is  conveyed  by  the  mere  reception  of  them, 
independently  of  the  state  of  mind  of  the  person 
receiving  them.  And  of  this  doctrine  let  us  hear 
the  opinion  of  our  church,  and  of  the  reformers 
generally,    as   summed  up    by    Bishop    Burnet. 

*  This,'  he  says,  *  we  reckon  a  doctrine  that  is  not 

*  only  without  all  foundation  in  scripture,  but  that 

*  tends  to    destroy  all  religion,  and   to  make  men 

*  live  on  securely  in  sin,  trusting  to  this,  that  the 

*  sacraments  may  be  given  them  when  they  die. 

*  The  conditions  of  the  new  covenant  are  repent- 

*  ance,  faith,    and   obedience :    and    we    look  on 

*  this  as  the  corrupting  the  vitals  of  this  religion, 
^  when  any  such  means  are  proposed,  by  which 
*the  main   design   of  the  gospel  is  quite    over- 

*  thrown.  .  .We  look  on    all  sacramental  actions 

*  as   acceptable   to  God   only  with  regard  to   the 

*  temper,  and  the  inward  acts  of  the  person  to  whom 
^  they  are  applied;  and  cannot  consider  them  as 

*  medicines  or  charms,   which  work  by   virtue  of 

*  their  own,   whether  the  person   to  whom    they 

*  are  applied  co-operates  with  them  or  not.' 
^  Thus  we  reject,  not  without  great  zeal  against 

*  the  fatal  effects  of  this  error,  all  that  is  said  of 
'■  the  opu9  operatum,  the  very  doin^  of  the  sacra- 


112 

*  ment :  we  think  it  looks  liker  the  incantations 
'  of  heathenism,  than  the  purity  and  simplicity  of 
'  the  Christian  religion.'* 

Again,  in  the  following  passages,  bis  language 
applies,  if  possible,  still  more  directly  and  unequi- 
Tocaliy  to  the  case  before  us.     '  The  second  part 

*  of  this  period'  (Art.  xxv.)  '  is,  tbat  the  effect  of 

*  the   sacraments  comes  onli/  vpon  the  worthy  re- 

*  ceiving   of  them.  .  »The    pretending    that  sacra- 

*  ments  have   their  effect    any  other  way    is  the 

*  bringing  in  the  doctrine  and  practice  of  cbarms 

*  into  the  Christian  religion  :    and  it  tends  to  dis- 

*  solre  all  obligations  to  piety  and  devotion,  to  a 

*  holiness  of  life,  or  a  purity  of  temper  :f  &£C.' 

'  These  august  words,  that  were   dictated  by 

*  our  Lord  himself  to  be  used  in  baptism,  '  show 
'  us  that  there  is  somewhat  in  it  that  is  internal^ 

*  wbich  comes  from  God ;  that  it  is  an  admitting 
'  men  into  somewhat  that  depends  only  on  God, 

*  and  for  the  giving  of  which  the  authority  can 
"  only  be  derived  from  him.  But  after  all,  this 
'  is  not  to  be  believed  to  be  of  the  nature  of  a 

*  Burnet  on  Art.  xxv.  p.  330,  331,  332,  8vo.— I  do  not  adopt 
every  mode  of  expression  which  occurs  in  these  cKtracts  ;  but 
the  g'pueral  arg^ument  is  excellent. 

t  Ibid,  p,  366= 


113 

*  charm,  as  if  the  very  act  of  baptism  carried  always 

*  with  it  an  inward  regeneration.     Here,  we  must 

*  confess,   that  very   early  some    doctrines    arose 

*  upon  baptism,  that  we  cannot  be  determined  by. 
'  The  words  of  our  Saviour  to  Nicodemus  were 
'  expounded  so,  as  to  import  the  absolute  neces- 

*  sity  of  baptism  in  order  to  salvation.' — '  Another 
'  opinion,  that  arose  out  of  the  former,  was  the 
'mixing  of  the  outward  and  the  inward  effects  of 

*  baptism  . .  .'  St.  Peter  has  stated  the  subject  '  so 

*  fully,  that  if  his  words  are  well  considered,  they 

*  will  clear  the   whole  matter.     He,  after  he   had 

*  set  forth  the  miserable  state  in  which  mankind 

*  was,  under  the  figure  of  the  deluge,  in  which 
'  an  ark  was  prepared  for  Noah  and  his  family, 
'  says  upon  that,   The  like  figure  whereunto^   even 

*  baptism,  doth  also  noiv  save  us.     Upon  which  he 

*  makes  a  short  digression  to  explain  the   nature 

*  of   baptism,  not    the  putting   away   the  filth   of 

*  the  flesh,  but  the  answer  (or  the  demand  and  in- 
^  terrogation)  of  a  good  conscience  towards   God; 

*  by  the  resurrection  of  Jesus   Christ,  who  is  gone 

*  into   heaven.     The    meaning  of    all    which    is, 

*  that  Christ  having  risen  again,  and  having  then 

*  had  all  power  in  heaven  and  in  earth  given  to 

*  him,  he   had   put   that  virtue  in  baptism,   that 

*by  it  we  are  saved,    as   in   an   ark,  from   that 
10  * 


114 

'  miserable  state  in  which  the  world  lies,  and  in 
'  w^iich  it  must  perish.     But  then  he  explains  the 

*  way  how  it  saves  us  :  that  it  is  not  as  a  physical 

*  action,  as  it  washes  away  the  Jilthiness  of  the  flesh 

*  or  of  the  body,  like  the  notion  that  the  Gentiles 

*  might  have  of  their  februations ;  or,  which  is 
'more   natural,  considering  to   whom  he   writes, 

*  like  the  opinions  that  the  Jews  had  of  their 
'  cleansings  after  their  legal  impurities,  from  which 
'  their  washings  and  bathings  did  absolutely  free 
'  them.  The  salvation  that  we  Christians  have 
'  by  baptism  is  effected  by  that  federation  into 
'  which  we  enter,  when,  upon  the  demands  that 
"  are  made  of  our  renouncing  the  devil,  the  world, 
'  and  the  flesh,  and  of  our  believing  in  Christ,  and 

*  our  repentance  towards  God,  we  make  such 
'  answers  from  a  good  conscience,  as  agree  with  the 
'  end  and  design  of  baptism ;  then  by   our  thus 

*  coming  into  covenant  with  God,  we  are  saved  in 
'  baptism.     So  that  the  salvation   by  baptism   is 

*  given  by  reason  of  the  federal  compact  that  is 
'  made  in  it.  Now  this  being  made  outwardly, 
•according  to  the  rules  that  are  prescribed,  that 
^  must  make  the  baptism  good  among  men,  as  to 
'  all  the  outward  and  visible  effects  of  it :  but  since 

*  it  is  the  answer  of  a  good  conscience  only  that 
^  saves,  then  an  answer  from  a  bad  conscience,  from 


115 

'  a  hypocritical   person,  who   does  not   inwardly 

*  think,  or  purpose,  according  to  what  he  professes 

*  outwardly,  cannot  save,  hut  does,  on  the  contrary ^ 

*  aggravate  his  damnation.  Therefore  our  article 
*puts  the  efficacy  of  baptism,  in  order  to   the  for- 

*  giveness  of  our  sins,  and  to  our  adoption  and 
^  salvation,  upon  the  virtue  of  prayer  to  God  ;  that 
'  is,  upon  those  vows  and  other  acts  of  devotion 

*  that  accompany  it :  so  that  when  the  seriousne:ss  of 

*  the  mind  accompanies  the  regularity  of  the  action^ 
^  then  both  the  outvoard  and  inward  effects  of  baptism 
'  are  attained  by  it :   and  we  are  not  only  baptized 

*  into  one  body,  but  are  also  saved  by  baptism,, — - 
'  So  that   upon   the  whole    matter,   baptism  is   a 

*  federal  admission  into  Christianity,  in  which, 
'  on  God's  part,  all  the  blessings  of  the  gospel 
'  are   made   over  to   the   baptized :   and   on  the 

*  other  hand,  the  person  baptized  takes   on  him 

*  hy  a  solemn  profession  and  vow,  to  observe  and 

*  adhere  to  the  whole   Christian   religion.     So   it 

*  is  a  very  natural  distinction  to  say,  that  the  out- 
'  ward  effects  of  baptism  follow  it  as  outwardly  per- 
' formed:  but  that    the  inward  effects  of  it  follow 

*  upon  the  inward  acts.     But  this  difference  is  still 

*  to  be  observed  between  inward  acts  and  outward 
'  actions,  that  when  the  outward  action  is  rightly 

*  performed,  the  church  must  reckon  the  baptism 
^^ood,  and  never  renew  it;  but  if  one  has  been 


116 

*  wanting  in  the  inward  acts,  those  may  be  after- 

*  wards  renewed,  and  that  want  may  be  made  up 

*  by  repentance.'* 

Such  are  the  doctrines  of  an  exposition  of  the 
articles,  written  by  a  right  reverend  prelate,  and 
recommended,  I  believe,  for  more  than  a  hundred 
years  past,  by  all  our  bishops,  to  the  study  of 
every  candidate  for  orders.  Yet  a  society,  which 
boasts  the  patronage  of  the  whole  bench  of  bi- 
shops, now  circulates  Dr.  Mant's  tracts,  in  order 

*  to  convey  correct  notions'f  upon  the  same  sub- 
ject ! 

But  it  may  be  said,  that  all  which  has  been  ad- 
duced relates  to  the  reception  of  the  sacraments 
by  adults,  or  persons  capable  of  repentance,  faith, 
and  other  qualifications  of  mind  :  whereas  Dr.  M. 
confines,  or  nearly  confines,  his  attention  to  the 
baptism  of  infants.  This,  however,  is  not  strictly 
true.  That  the  church  had  noi  forgotten  the  case 
of  infants,  when  she  thus  delivered  the  doctrine  of 
the  sacraments,  is  made  evident  by  the  conclusion 
of  the  twenty-seventh  article  :  '  The  baptism   of 

*  young  children  is  in  any  wise  to  be  retained  in 
'the  church,  as  most  agreeable  with  the  institu- 

"^  Burnet  on  Art.  xxvii.  p.  378—380.  t  Title-page. 


117 

*  tion  of  Christ/  But,  even  if  it  had  not  been  sa, 
still  my  quotations  demonstrate,  that,  in  the  opi- 
nion of  the  church,  there  exists  no  necessary  or 
constant  connexion  between  the  outward  sign  and 
the  inward  grace  of  a  sacrament ;  that  the  former 
may  be  *  rightly  administered,'  and  the  latter  not 
communicated ;  nay,  that  this  is  always  the  case^ 
where  the  sacrament,  whether  of  baptism  or  of  the 
Lord's  supper,  is  not  *  rightly  received.'  And  the 
occurrence,  or  even  the  possibility,  of  such  a  fact, 
in  any  one  instance,  overthrows  Dr.  M.'s  hypothe- 
sis, that  the  inward  and  spiritual  grace  of  baptism 
must  uniformly  accompany  the  due  administration 
of  the  outward  and  visible  sign. 

But  that  Dr.  M.  should  have  so  much  confined 
his  attention  to  the  case  of  infant  recipients  of 
baptism,  I  take  to  be  a  material  fault  of  his  work. 
Had  he  allowed  himself  duly  to  consider  the  case 
of  adults  receiving  a  sacrament,  and  what  the 
church  has  laid  down,  concerning  the  qualifications 
requisite  for  receiving  it  with  spiritual  benefit,  I 
think  it  impossible  that  he  should  have  continued 
in  some  of,  what  I  must  call,  his  present  errors. 
Perfectly  agreeing  with  what  I  have  just  quoted 
from  our  twenty-seventh  article,  that  '  the  baptism 

*  of  young  children  is  in  any  wise  to  be  retained  in 

*  the  church,  as  most  agreeable  with  the  institution 


118 

*  of  Christ ;'  I  still  must  think,  that  with  the  case 
of  infants,  and  in  transferring,  to  subjects  ^  incapa- 

*  hie  of  repentance  and  faith,^  language  which  was 
originally  applied  only  to  persons  supposed  to  pos- 
sess both,  much  of  the  confusion  which  has  prevailed, 
was  introduced  into  the  subject. 

Let  me  then  again  put  to  Dr.  M.  the  case  of  an 
adult,  having  baptism  'rightly  administered'  to 
him,  but  yet,  contrary  to  all  his  professions,  desti- 
tute of  "repentance  towards  God,  and  faith 
"  towards  our  Lord  Jesus  Christ :"  does  such  a 
person,  in  receiving  baptism,  receive  the  inward 
and  spiritual  grace,  or  does  he  not  ?  If  he  does, 
what  becomes  of  all  the  doctrine  of  our  articles 
concerning  the  sacraments  bringing  condemnation, 
instead  of  '  a  wholesome  effect  and  operation,'  to 
them  who  receive  them  not  'rightly,  worthily, 
'  and  with  faith  ?'  If  he  does  not,  what  shall  we 
say  to  Dr.  M.'s  principle  of  'the  sacramental  cha- 
'^  racter'  being  '  denied,'  by  supposing  the  outward 
sign  rightly  administered,  and  the  inward  grace  not 
communicated  f 

It  may  be  said  again,  *  The  case  of  an  infant, 
incapable  of  personal  repentance   and  faith,*  is 

*  Catechism. 


119 

not  to  be  put  upon  a  footing  with  that  of  an  adult, 
positively  impenitent  and  unbelieving^  and  there- 
fore a  hypocrite  in  his  baptismal  professions.' 
True,  it  is  not :  but  neither  is  it  to  be  considered 
as  necessarily  on  an  equality  with  the  case  of  a 
real  penitent,  and  true  believer  in  Christ,  profess- 
ing his  faith  in  baptism.  Such  an  one  unques- 
tionably enjoys  the  inward  and  spiritual  grace,  as 
well  as  the  outward  and  visible  sign.  But  on  what 
ground  (after  Dr.  M.'s  principle  respecting  *  the 
*  sacramental  character'  has  been  discarded,)  it  is 
concluded,  that  these  two  distinct  things  n  jst 
necessarily,  or  in  all  cases,  go  together,  where  infint? 
are  concerned,  I  am  at  a  loss  to  conceive. 

The  language  of  our  church  upon  this  subject 
will  very  soon  be  considered.  In  the  mean  time 
I  ask,  does  it  seem  reasonable  to  suppose,  that  a 
blessing  necessarily  or  always  accompanies  the  ad- 
ministration of  a  sacrament,  to  those  who  '  by 
'reason  of  their  tender  age  cannot'  exercise  re- 
pentance and  faith,  which  by  no  means  necessarily 
or  always  accompanies  it,  to  grown  persons  who- 
are  capable  of  both  those  graces  ? 


120 


CHAPTER  TI. 

€hurch  Services. —  Office:  for  Baptism  of  Jldults.-^ 
Principle  on  which  the  Church  proceeds^  in  speak- 
ing of  all  whom  she  has  admitted  to  Baptism  as 
regenerate. 

In  the  preceding  chapter,  I  trust  I  have  demon- 
strated, that  the  articles  of  the  church  afford  no 
countenance  to  Dr.  M.'s  doctrine  concerning  bap- 
tism ;  and  at  the  same  time  succeeded  in  remov- 
ing one  main  support  of  his  system,  namely,  the 
assumption,  that  to  suppose  the  inward  grace  of 
baptism  in  any  case  withheld,  where  the  outward 
sign  is  *  rightly  administered,'  is  ^  to  deny  its  sa- 

*  cramental  character ;'  '  to  reduce  it  to  a  mere 

*  beggarly  element,  a  form  without  substance,   a 

*  body  without  spirit,  a  sign  without  signification.' 
Like  every  other  religious  rite,  baptism  may  be 
i^ade  nearly  all  this  :*  but  then  who  '  make'  it 
3uch  ?  Not  they  who  caution  men  against  resting 
in  the  outward  form,  without  enjoying  the  spiritual 
blessing,  but  they  who  'receive  it  unworthily.' 

*  Not  indeed  <  a  sign  without  signification  j*  the  expression  is 
incorrect :— but  a  sig-n  separatedfrom  the  thing  signified.' 


kr 


121 

But  still  it  may  be  asked,  Supposing  Dr.  M.  to 
liave  been  incautious  or  erroneous  in  this  principle, 
yet  is  he  not  borne  out  by  our  public  services,  in 
asserting  that  baptism  '  conveys  regeneration'  to 
every  one  to  whom  it  is  rightly  administered  ? 

This  question  I  proceed  to  consider ;  only  pre- 
mising, that  it  would  seem  very  unlikely,  that  a 
church,  which,  in  her  doctrinal  articles,  so  care- 
fully lays  it  down,  that  *  in  such  only  as  worthily 

*  receive  the  same,  the  sacraments  have  a  whole- 
'  some  ejBTect  or  operation  ;'  should,  in  her  liturgy, 
have  assumed,  that  the  outward  rite  and  the  spi- 
ritual grace  inseparably  accompany  each  other. 
Dr.  M.,  however,  is  so  sure  that  the  services  of 
the  church  are  on  his  side,  that  he  says  they  '  need 

*  no  comment :'  *  language  cannot  be  plainer.' 
One  thing,  however,  I  hope  he  may  by  this  time 
feel,  that,  according  to  his  view  of  those  servieeSj 
they  certainly  do  want  a  comment  to  reconcile 
them  with  the  articles^  And  this  is  some  presump- 
tion, that  the  view  which  he  has  taken  of  them  is 
not  quite  correct. 

I  shall  begin  with  *  the  ministration  of  baptism 

*  to  such  as  are  of  riper  years,  and  able  to  answer 

11 


122 

'  for  themselves  ;'*  in  order  that  we  may  consider 
the  subject  disencumbered  of  any  particular  ques- 
tions, which  the  case  of  infants  might  introduce 
into .  it.  That  case  shall  afterwards  receive  sepa- 
rate consideration. 

Before  we  proceed  to  the  baptism  of  such  per- 
sons, the  rubric  admonishes  us,  that  *  due  care  is 
'  to  be  taken  for  their  examination,  whether  they 

*  be  sufficiently  instructed  in  the  principles  of  the 

*  Christian  religion;   and   that  they  may  be   ex- 

*  horted  to  prepare  themselves  with  prayers  and 
'  fasting  for  the  receiving  of  this  holy  sacrament.' 
— This  is  by  no  means  immaterial  to  our  in- 
quiry. 

The  persons  being  *  found  fit,'  and  the  time 
for  the  administration  being  come,  the  service 
opens  with  an  address,  which  differs  only  by  the 
addition  of  the  words  in  brackets  from  that, 
which  Dr.  M.  has  quoted  from  the  ministration  of 
public  baptism  to  infants  : — '  Dearly  beloved,  for- 
'  asmuch  as  all  men  are  conceived  and  bom  in  sin, 
'  [and  that  which  is  born  of  the  flesh  is  flesh,  and 
'  they  that  are  in  the  flesh  cannot  please  God,  but 

*  I  am  aware  that  this  office  is  of  later  date  than  the  rest.  But 
I  suppose  no  one  will  pretend  that  it  has  not  equal  authoritj. 
Besides,  the  same  system  evidently  pervades  all  the  offices,  and 
all  must  be  interpreted  in  the  same  manner. 


123 

*Iive  in  sin,  committing  many  actual  transgres- 
^sions;]  and  that  our  Saviour  Christ  saith,  None 

*  can  enter  into  the  kingdom  of  God,  except  he 

*  be  regenerate   and  born  anew  of  water  and   of 

*  the  Holy  Ghost ;  I  beseech  you  to  call  upon  God 
^  the  Father,  through  our  Lord  Jesus  Christ,  that 
'  of  his  bounteous  goodness  he  will  grant  to  these 
'  persons  that  which  by  nature  they  cannot  have ; 

*  that  they  may  be  baptized  with  water  and  the 
'Holy    Ghost,    and   received   into   Christ's  holy 

*  church,  and   be   made   lively   members  of  the 

*  same.' 

It  would  seem  not  unnatural  to  ask,  Are  we 
not  furnished,  by  the  words  in  brackets,  with  a 
criterion  by  which  to  judge  whether  a  man  is 
'  in  the  flesh'  (that  is,  I  suppose  it  will  be  al- 
lowed, *  unregenerate,')*  or  the  contrary  ?  They 
who  '  live  in  sin,'f  are,  it  would  seem,  by  the 
testimony  of  our  church,  as  well  as  by  the  deci- 
sion of  St.  John,  *  in  the  flesh,'  and  therefore  not 

*  born  of  God.'J     But  I  forbear  to  press  this. 

Dr.  M.'s  remarks  upon  this  address  are  as  fol- 
low : — It  *  is  designed  to  draw  the  attention  of 
Uhe  hearers    to  the  purpose  for  which  baptism 

*  See  John  iii.  6.     f  See  Rom.  vi.  2. 
%   1  John  iii,  9.  See  above>  p.  72. 


h 


124 

'  is  administered.    It  consists  of  two  parts ;  an 

*  admonition  to  the  people  to  pray,  and  a  reason 
'  for  the  admonition :  what  they  are  to  pray   for 

*  partly  is,  that  the  child  [or  the  persons]  may  be 
'  baptized  with   water   and  the   Holy    Ghost ;  the 

*  reason  for  their  being  called  on  so  to  pray,  is, 
^forasmuch  as    Christ  saith,  JVone  can  enter  into 

*  the  kingdom  of  God  except  he  be  regenerate  and 
'  born  anew  of  water  and  of  the  Holy  Ghost,  Put- 
'  ting   these  passages   together,  what  else  is  the 

*  prayer  that  the  child  [person]  maybe  baptized 

*  with  water  and  the  Holy  Ghost,  than  a  prayer 

*  that  by  baptism  he  may  be  born  anew.'* 

If  the  words  by  baptism  here  mean  through  the 
medium  of  baphsm,  I  have  no  wish  to  dispute  this 
inference,  taken  witb  a  limitation,  which  it  may 
hereafter  be  seen  that  it  requires.  I  readily  ad- 
mit that  the  church  considers  baptism  as  being  by 
the  very  nature  of  a  sacrament,  '  a  means   and 

*  pledge,'  as  well  as  'a  sign,'  of  '  a  death  unto 

*  sin  and  new  birth  unto  righteousness.'  But 
does  no  further  inference  suggest  itself  to  Dr. 
M.'s  mind  from  this  address?  In  the  exhorta- 
tion to  pray,  that  the  persons  about  to  receive 
baptism  may  be  baptized  with  water  and  the 
*Holy  Ghost,'  does  he  not  again  read  the  doc- 

*  p.  11, 12 


125 

arine  of  the  articles,  that  the  outward  rite  may- 
be duly  administred,  and  the  inward  grace  not 
be  received  ?  The  object  of  the  petition  cannot 
be  the  baptism  with  water :  that  the  priest  has 
power  to  administer,  and  is  about  to  administer : 
it  must  be,  that  baptism,  with  the  Holy  Ghost 
may  accompany  it.  It  is  possible,  therefore,  that 
it  should  not  accompany  it :  at  least  it  may  be  so, 
if  these  prayers  are  not  made  devoutly  and  ia 
faith. 

The  prayers,  which  immediately  follow,  form 
the  best  comment  on  the  address,  and  the  best 
confirmation  of  the  argument  which  I  have  drawn 
from  it.  In  them  the  spiritual  grace  is  the  sole 
object  of  petition.  We  beseech  God  *  to  wash 
'  and   sanctify  these  his  servants  with  the  Holy 

*  Ghost,  that  they,  being  delivered  from  his  wrath, 
•maybe  received  into  the  ark  of  Christ's  church  :^ 
&c.  Sic.  And  agaiuj  *  We  call  upon  him  for 
'  these  persons,  that  they,  coming  to  his  holy 
'  baptism,  may   receive  remission  of  their  sins  by 

*  spiritual  regeneration.'  This  passage,  Dr.  M. 
says,  '  needs  no  comment :  it  will  only  be  recol- 

*  lected  that  the  question  is,  What  does  the  Church 

^  of  England  understand  by  our  Saviour's  expres-- 
^  sion  of  being  born  of  water  and  of  the  Spirit.^ 
This  is,  by  no  means,  the  only  question  betweeR 


126 

us.  However,  I  perceive  in  this  passage  no  fur- 
ther answer  to  that  question,  than  that  the  church 
understands  our  Saviour  to  speak  of  a  spiritual 
change,  of  which  baptism  is  a  '  sign,'  and  may- 
be '  a  means :'  but  which  may  fail  of  accompanying 
baptism  ;  else  why  so  earnestly  pray,  that  these 
persons,  *  coming  to  baptism,'  may  have  it  ? 

Similar  remarks  may  be  made  upon  other 
prayers,  which  Dr.  M.  cites,  though  he  pronounces 
any  further  comment  upon  them  to  be  unnecessary. 
For   example :  *  Give  thy  Holy    Spirit  to  these 

*  persons,  that  they   may  be   horn   again,  and   be 

*  made  heirs  of  everlasting  salvation.'  Does  not 
this  imply,  that  they  might  be  baptized,  and  yet 
not  be  "  born  again."  I  profess,  that  to  me  the 
prayers  seem  to  suggest  conclusions,  directly  op- 
posite to  those  which  Dr.  M.  would  make  from 
them.  He  would  infer,  that  baptism  either  *  is,' 
or  *  conveys'  regeneration  :  these  prayers  imply, 
(what  the  articles  have  expressly  taught,)  that  it  is 
very  possible  for  regeneration  not  even  *  to  accom- 
'  pany'  baptism ! 

Again,  I  quote,  because  Dr.   M.   has  quoted 

the  following :     '  Sanctify  this  water  to  the  mys- 

*  tical  washing   away  of  sin ;  and  grant  that  the 
'  persons  now  to  be  baptized  therein  may  receive 


127 


^  the  fulness  of  thy  grace,  and  ever  remain  in  the 

*  number  of  thy  faithful  and  elect  children.'  Is  it 
not  implied  here,  that  it  is  just  as  possible  for  them 
to  fail  of  receiving  '  the  fulness  of  God's  grace' 
now,  at  their  baptism,  as  to  fail  of  '  remaining  ever 

*  in  the  number  of  his  faithful  and  elect  children' 
afterwards  ? 

B«t  we  have  already  passed  the  gospel  ap- 
pointed for  the  occasion.  We  return  to  it.  In 
Dr.  M.'s  words,  '  the  passage  selected  is  the  con- 
^  versation,  wherein  Christ  asserts  to  Nicodemus 

*  the  necessity  of  the  new  birth :'  and,  as  he  ob- 
serves, it  is  made  the  foundation  of  an  address 
commencing  as  follows :  *  Beloved,    ye  hear   in 

*  this  gospel   the  express   words  of   our  Saviour 

*  Christ,  that  except  a  man  be  born  of  water  and 

*  of  the  Spirit,  he  cannot  enter  into  the  kingdom 

*  of  God.    Whereby  we  may  perceive  the  great  ne- 

*  cessity  of  this  sacrament,  where  it  may  be  had^' 

On  these  words  Dr.  M.  thus  triumphantly  re- 
marks: *  It  must  be  enough  barely  to  quote  this 

*  passage  :  it  would  be  an  insult  upon  any   man's 

*  understanding,  to  attempt  to  make   it  clearer ; 

*  and   it  would  be  superfluous  to  add  more  from 
■^  the  same  office.     If  a  bare  statement  of  this  fact 

*  does  not  convince  a  man,  nothing,  I  am  per- 


128 

'  suaded,  can  convince  him,  that  it  is  by  baptism, 
'  in  the  judgment  of  the  Church  of  England,  that 
'a  man  is  born  of  water  and  of  the    Spirit.'* 

Here  is  great  confidence,  great  exultation,  but 
I,  for  one,  must  acknowledge  my  obligation  to 
Dr.  M.  for  the  hint  he  has  given  at  the  close, 
without  which  I  might  have  been  too  dull  to 
perceive  what  was  the  occasion  of  his  triumph. 

« 
I  can  readily,  indeed,  perceive  from  this  ad- 
dress, that  the  church  agrees  with  Dr.  M.  in  un- 
derstanding our  Lord,  when  he  speaks  of  being 
"born   of  water,"  'to  allude  by  anticipation  to 

*  the  sacrament  of  baptism,  which  he  intended  to 

*  ordain. 'f  And  in  this  respect  I  agree  with  him 
also. 

I  likewise  readily  admit,  as  I  have  before  done,, 
that  the  church  considers  baptism  as  not  only  *  a 

*  sign,'  but  also  *a  means'  of  regeneration. 

But  neither  is  this  a  point  in  dispute  :  and,  with 
regard  to  points  in  which  we  really  differ,  I  infer 
from  the  passage  one  or  two  things  a  good  deal 
opposed  to  Dr.  M.'s  views. — Has  Dr.  M.  consi- 
dered, with  the  attention  which  it  deserves,  that 

»P,14,  tP-9; 


129 

clause,  *the  great  necessity  of  baptism  where 
'  IT  MAY  BE  HAD  ?'  Would  the  church  have  pre- 
sumed to  interpolate  such  a  limitation  as  this,  in 
our  Lord's  unlimited  asseveration,  that  '^  except  a 
"man  be  born  again  he  cannot  see  the  kingdom  of 
"  God  ?"  Far  from  her  Mends  be  such  an  insinu- 
ation !  Had  she,  then,  supposed  *  no  other  than 
'baptismal  regeneration  to  be  possible  in  this 
'  world,'*  would  she  have  ventured  to  say,  *  its 
*  great  necessity  ivhere  it  may  be  had  f  when  by 
Dr.  M.'s  own  confession,  our  Lord  has  declared 
regeneration  to  be  '  absolutely  necessary,^  '  an  indis- 
'pensable  requisite  to  salvation,'f  in  all  cases  ? — 
From  this  clause,  I  conclude,  without  the  fear  of 
refutation,  that  it  is  not  by  baptism  only,  *  in  the 
'  judgment  of  the  church  of  England,  that  a  man' 
can  be  "  born  of  water  and  of  the  Spirit,"  in  our 
Lord's  sense  of  the  words. 

Other  passages  have  demonstrated,  that,  ac- 
cording to  her  judgment,  a  man  may  receive 
baptism  '  rightly  administered,'  and  yet  not  be  thus 
born  again :  and  this  passage  proves  to  me,  that, 
in  her  judgment  also,  a  man  may  be  thus  born 
again  otherwise  than  by  baptism,  and  indeed  with-^ 
out  baptism. 

*P.  33.  tP' 24  and  35. 


130 

No  one,  I  trust,  would  be  further  than  myself 
from    d€preciatmg    'the    necessity    of   baptism 

*  where  it  may  be  had,'  or  of  any  other  thing 
which  Christ  halh  commanded :  but  yet  I  con- 
ceive a  church,  which  expresses  herself  in  this 
manner,  would  not  go  so  near  to  pronouncing  bap- 
tism essential  to  salvation  as  Dr.  M.  has  done.*— 
And  I  contend  that  she  had  authority  for  making 
this  limitation,  as  to  the  sacramental  sign,  though 
not  as  to  the  thing  signified.  The  nature  of 
Christianity  furnished  this  authority  ;  for  it  is  a. 
religion  standing  not  in  external  rites,  (however 
important,  or  necessary,    '  where   they   may   be 

*  had,')  but  in  the  substantial  blessings  of  righte- 
"ousness,  peace,  and  joy  in  the  Holy  Ghost." 
The  passage  itself,  as  I  have  already  shown,f  fur- 
nished ground  for  it :  for,  though  our  Lord,  in  one 
assertion  of  the  necessity  of  the  new  birth,  just 
mentions  the  external  sign  of  "  water,"  he  drops 
it  in  every  other  instance,  insisting  only  upon  being 
"  born  of  the  Spirit,"  as  the  great  essential  thing 
intended.  And,  finally,  authority  for  such  a  limir 
tation  is  furnished  by  the  very  words  of  the  institu- 
tion of  this  sacrament,  which  have  been  before 
commented  upon,  and  which  the  church  imme- 
diately proceeds  to  quote,  as  follows  :*  He  gave 

*  command  to  his  disciples,  saying,  Go  ye  into  all 

*  See  p.  51  and  37 :  and  above,  c.  iv.  f  Above,  c.  i?. 


131 

^tlie  world,  and  preach  the  gospel  to  ever^  creature  * 
'  he  that  helieveth  and  is  baptized  shall  he  saved,  hut 
'  he  that  helieveth  not  shall  he  damned.^  By  the 
omission  of  baptism  in  the  second  clause,  our 
Lord  shows  that  he  did  not  intend  to  make  it  es- 
sential to  salvation.^ 

'  To  add  more,'  that  is  peculiar  to  this  office. 
Dr.  M.  says,  *  would  be  superfluous.'  I  can  by  no 
means  think  so.  To  me  it  appears,  that  this  very 
exhortation  contains  much  more,  which  requires 
the  particular  attention  of  one  who  would  ascer- 
tain the  real  doctrine  of  the  church.  We  will 
recur  to  it,  when  we  have  considered  some  other 
parts  of  the  service. 

After  another  prayer,  which  has  already  been 
noticed,  the  persons  to  be  baptized  are  addressed. 
They  are  reminded  of  the  prayers  which  have 
been  offered  for  them,  and  of  the  promises  of 
Christ  to  answer  such  prayers.  They  are  then 
admonished,  that  'after  this  promise  made  by 
^  Christ,  they  must  also  faithfully,  for  their  parts, 
"  promise,  in  the  presence  of  these  their  witnesses, 
*  and  the  whole  congregation,  that  they  will  re- 
^'nounce  the  devil  and  all  his  works,  and  con- 
'stantly  believe  God's  holy  word,  and  obediently 

*  Above,  c.  ij. 


P^ 


132 

'^keep  his  commandments.'  They  then  make  the 
"baptismal  vows  :  and,  after  some  further  prayers, 
which  have,  as  far  as  is  necessary,  been  considered, 
they  are  baptized ;  *  received  into  the  congrega- 

*  tion  of  Christ's  flock ;  and  signed  with  the  sign 

*  of  the  cross,  in  token  that  hereafter  they  shall 
'  not  be  ashamed  to  confess  the  faith  of  Christ 

*  crucified,  and  manfully  to  fight  under  his  banner, 
'  against  siri,  the  world,  and  the  devil ;  and  to  con- 

*  tinue  Christ's  faithful  soldiers  and  servants  unto 

*  their  lives'  end.' 

All  this  shows  what  are  the  expectations  of 
the  church,  and  what  her  suppositions  respecting 
them. 

Then  follow  the  terms,  in  which,  if  in  any 
thing,  lies  the  strength  of  Dr.  M.'s  cause.  '  See- 
*ing  now,  dearly  beloved  brethren,  that  these 
'  persons  are  regenerate,'  or,  as  it  is  in  another 
office,  '  by  baptism  regenerate,'  and  grafted  into 

*  the  body  of  Christ's  church,  let  us  give  thanks 

*  unto  almighty  Ood  for  these  benefits.'  And 
accordingly  the  congregation  are  led  to  address 
themselves  to  almighty  God,  saying,  ^We  yield 
*thee  hearty  thanks,  O  heavenly  Father,  that 
'thou  hast  vouchsafed  to  call  us  to    the   know- 

*  ledge  of  thy  grace  and  faith  in  thee ;  increase 


133 

*  this  knowledge,  and  confirm  this  faith  in  us  ever- 
'  «iore.  Give  thy  Holy  Spirit  to  these  persons  ; 
'that,  being  now  horn  again,   and  made  heirs  of 

*  everlasting   salvation,   through   our   Lord    Jesus 

*  Christ,  they  may  continue  thy  servants  and  attain 

*  thy  promises.'  Or,  as .  it  is  somewhat  more 
strongly  in  the  other  offices,  '  that  it  hath  pleased 

*  thee  to  regenerate'  them  *  with  thy  Holy  Spirit, 

*  to  receive  them  for  thine  own  children  by  adop- 
^  tion,   and  to   incorporate    them    into    thy   holy 

*  church.'     '  These  words,'  Dr.  M.  says,  *  must  be 

*  left  to  speak  for  themselves.  They  admit  of  no 
illustration  or  explanation.  Language  cannot  be 
"  plainer.' 

Are  we  then  to  admit  his  conclusions  from 
them,  that  the  church  supposes  baptism,  rightly 
administered,  always  to  convey  regeneration  f 
True  it  is,  and  we  have  no  hesitation  in  acknow- 
ledging it,  that  she  'speaks  of  every  person, 
'  whom  she  has  baptized,  as  regenerate.'*  But 
the  question  is,  on  what  grounds  she  does  this? 
Is  it  because  she  holds,  with  Dr.  M.,  that  bap- 
tism necessarily,  or,  at  least,  constantly  *  conveys 
'  regeneration  to  those  to  whom  it  is  rightly  ad- 

*  ministered  .^'  After  all  that  we  have  seen,  I 
confidently    answer.    No.      She    has  taught    us 

*  Tracts,  p.  21. 
12 


134 

in  her  catechism^  that  *  repentance  and  falth^ 
are  required  in  persons  to  he  baptized.  She  has 
constantly  inculcated  it  upon  us  in  her  articleSy^ 
:bat  '  in  such  only  as  worthily,'  that  is,  as  she  pre- 
sently after  explains^  it,  *By  faith  and  rightly,' 
'  RECEIVE  the  same,  the  sacraments  have  a  whole- 

*  some  effect  and  operation  :'  and  does  she,  at  once, 
render  all  null  and  void,  by  concluding  that  every 
one,  who  receives  *  the  outward  sign,'  receives, 
as  a  thing  of  course,.  a»  an  inseparable   adjunct, 

*  the  inward  and  spiritual  grace  ?'  Far  from  her 
be  such  self-contradiction  and  absurditiy !  Irre- 
sistible and  overpowering  indeed,  and  incapable 
of  receiving  any  other  explication,  must  be  the 
evidence  which  should  drive  us  to  such  a  conclu- 
sion. 

But  now  what  is  the  case  ?  The  whok  appears 
to  me  to  admit  of  the  easiest,  the  most  natural  ex^ 
planation' — explanation  which  proceeds  upon  the 
most  common  principles,  and  which,  in  fact,  the 
church  has  herself  pointed  out  to  us.  Let  it  be 
observed,  that  before  she  thus  speaks  of  her  mem- 
bers as  regenerate  and  born  again,  not  only  has  she 
repeatedly  prayed  for  themy  that  they  might  re- 
ceive the  Holy  Spirit,  and  be  born  again,  as  for 
a  blessing  which  might  be  wanting,  even  where 
baptism  was   'rightly  administered ;'  but  she  has- 


135 

commanded  that  they  be  *  examined'  and  '  found 
^  fit,'  previously  to  their  admission  to  baptism  :  she 
has  admonished  them  of  the  necessity  of  *•  faith- 
fully promising'  things  which  no  man,  who  is  not 
a  partaker  of  '  repentance  and  faith,'  does  or  can 

*  faithfully  promise;'  and  she  has  received  their 
solemn  vows  and  professions  accordingly.  Not 
till  all  this  has  taken  place  ;  not  till  this  examina- 
tion has  been  had,  these  prayers  offered,  these  pro- 
fessions  and  vows  made,  as  well  as  baptism  ad- 
ministered ;  does  she  speak  of  the  persons  bap- 
tized, as   *  born  again  and  made  heirs  of  everlast- 

*  ing  salvation  ?'  And.  now  let  me  ask.  Who  is 
there  amongst  us  all,  entertaining  even  the  strict- 
est views  of  regeneration,  as  a  moral  change,  *  a 
^change  of  heart,'  turning  man  from  sin  to  holi- 
ness, and  "from  the  power  of  Satan  unto  God," 
that  would  hesitate   to   pronounce   such  persons 

*  regenerate^'  "  born  again,"  "  passed  from  death 
"  unto  life" — only  supposing  one  thing — only  as- 
Sliming  them  to  be  devout  in  the  prayers  in  which 
they  had  been  joining,  sincere  4n  the  voios  ivhich  they 
had  been  making? 

But  suppose,  on  the  other  hand,  all  these  awful 
forms  gone  through  ;  these  prayers  offered  up ; 
these  vows  made j  all  in  due  order,  indeed,  as  far 
,as  man  could  see,   but  without  any  devoutness, 


U6 

any  sincerity,  any  seriousness  in  the  sight  of  God  ; 
suppose  all  this  done,  for  example,  by  an  unbe- 
lieving Jew,  induced,  (as  we  have  reason  to  con- 
clude many  have  been,)  for  the  sake  of  worldly 
advantage,  publicly  to  profess  the  faith  of  Christ, 
while  privately  he  would  blaspheme  his  name  : 
who  could,  who  would  say,  that,  in  such  a  case 
as  this,  any  regeneration,  any  spiritual  grace  ac- 
companied, what  was,  on  the  part  of  the  receiver, 
at  least,  a  profane  and  impious  mummery  f  And 
if  no  spiritual  grace  accompanied  baptism  in  such 
a  case  as  this,  by  parity  of  reason,  we  should 
have  no  right  to  conclude  that  any  accompa- 
nied it,  in  other  cases,  where,  though  there  might 
be  less  impiety,  there  should  prove  to  have  been 
no  more  sincerity  or  real  devotion. 

I  contend,  then,  that  the  ground  on  which 
the  church  speaks  of  all  those,  whom  she  has 
baptized,  as  regenerate,  is  neither  more,  nor  less 

than     THE     SUPPOSITION THE      ASSUMPTION,      OF 

THEIR  SINCERITY  IN  THEIR  PROFESSIONS.  I  Con- 
tend, that,  with  regard  to  adults,  (and  the  case  of 
infants  will  be  considered  hereafter,)  this  is  clear 
from  the  whole  of  the  service ;  as  well  as  necessary 
to  the  consistency  of  the  service  with  the  articles 

r 

I  have  said  that  the  church  has  herself  given 
us  the  clue  to  this   mode  of  understanding  her 


137 

language.  A  passage  in  the  catechism  to  that 
effect  will  be  considered  on  another  occasion  :  at 
present  I  confine  myself  to  the  office  before  us- 
Let  us  turn  back  to  the  exhortation  before  no- 
;ticed.     What    do   we    there  read  ?     *  Doubt   ye 

*  not,  therefore,  but  earnestly  believe  that  he 
^  will  favourably  receive  these  present  persons'— 
doing  what  ? — simply  coming  to  baptism  ?  No, 
let  the    words  be  marked— ^*  truly   repenting 

*  AND  COMING  TO    HIM  BY    FAITH.'       HcrC    the  SUp- 

]^os\iion,  elsewhere  implied  and  understood,  is  posi- 
tively expressed  :  *  Truly  repenting  and  coming  to 
^  him  hy  faith.^  This  is  what  is  supposed  con- 
cerning them.  It  is  assumed,  thdii  they  come  to 
-baptism  with  the  proper  requisites  for  *  receiv- 

*  ING  IT  rightly;'  with  *  REPENTANCE  and  FAITH.' 

It  would  be  a  disbelief  of  God's  promises  to 
doubt,  whether,  so  coming,  they  should  receive 
the  inward  and  spiritual  grace  or  not :  whether 
or  not  they  should  by  baptism,  ^  as  by   an  instru- 

*  ment,  be  .grafted   into  the  church ;    have   the 

*  promises  of  forgiveness   of   sin,    and  of   their 

*  adoption  to  be  the  sons  of   God  by  th©  Holy 

*  Ghost,  visibly  signed  and  sealed  to  them.;  their 
'  faith  confirmed  and  grace  increased  by  virtue  ef 
'  prayer  unto  God.^ 

^   Art.  xxvii. 

12  * 


138 

Agreeably  likewise  to  what  has  been  now  ar- 
gued and  adduced,  the  baptized  persons  are,  at 
the  close  of  the  service,    addressed   as    '  being 

*  made  the  children  of  God  and  of  the  light' — 
how  ?  by  baptism  ?  that  indeed  might  be  '  a  sign,' 

*  a  pledge,'  *  a  means  ;'  but  the  language  here  is> 

*  made  the  children  of  God  and  of  the  light  by 

*  FAITH  in  Jesus  Christ.'  This  again  assumes 
their  possession  of  faith,  as  well  as  points  out  the 
real  source  of  their  privileges, 

I  might  add  that  the  passage  of  the  exhorta- 
tion, just  cited,  is  introduced  by  a  quotation 
from  St.  Peter,  which  has  been  repeatedly  no- 
ticed, and  in  which  the  apostle  is  careful  to  in- 
form us,  that  "  the  answer  of  a  good  conscience," 
that  is,  the  very  thing  here  assumed, — sincerity 
in  the  professions  made,  or  a  state  of  heart  cor- 
responding to  them, — is  the  great  thing  requisite 
to  our  enjoying  the  blessing  sought  and  repre- 
sented in  baptism. 

As  far,  then,  as  adults  are  cx)ncerned,  I  consi- 
der the  intention  of  our  church  service  as  clearly 
and  satisfactorily  made  out.  No  difficulty,  it 
seems  to  me,  need  be  supposed  to  remain  upon 
the  subject. 


139 


CHAPTER  VII. 

The  Case  of  Infants — Church  Service  for  their 
Baptism — A  Passage  in  the  Catechism  fur- 
nishes  the  Key—Bishop  Hopkins^s  Views  of 
baptismal  Regeneration, 

But  I  am  aware  that  the  case  of  infants,  and 
the  services  appointed  for  their  baptism,  will 
probably  be  urged  against  the  reasonings  which 
I  have  used  in  the  last  chapter. 

Even  supposing  it  proved,  that  the  adult  sub- 
jects of  baptism  are  pronounced  regenerate,  only 
upon  the  assumed  sincerity  of  their  repentance 
and  faith,  what,  it  may  be  said,  are  we  to  think 
concerning  infants,  who  are  not  capable  of  ex- 
ercising repentance  and  faith  f  Nay,  seeing  that 
the  church  has  used  the  same  language  respect- 
ing them,  as  respecting  adults,  does  not  this  de- 
monstrate, that,  however  satisfactory  the  argu- 
ments employed  in  favour  of  a  hypothetical  con- 
struction of  that  language,  even  in  the  case  of 
adults,  might  appear,  they  are  indeed  fallacious. 


140 

and  the  conclusions  drawn  from  them  un- 
bounded ? 

I  admit,  in  return,  the  plausibility  of  this  rea- 
soning, but  I  am  prepared  to  maintain,  that  it  k 
.unsound  and  delusive. 

In  the  first  place  I  obserre,  that  the  same 
prayers,  and  very  nearly -the  same  exhortations 
are  used  in  this  case,?as  in  that  of  adults. 

And,  in  the  next  place,  it  is  much  to  be  re- 
marked, that,  though  the  infant  is  incapable  of 
making  any  engagements  whatever,  the  same  pro- 
fessions and  vows  are  required  as  in  the  other 
case.  And  of  whom  are  they  required  f  Not  of 
others,  as  is  often  erroneously  supposed :  but  of 
HIM,  through  the  medium  of  those  who  act  for  him. 
•^  After  this  promise  made  by  Christ,  this  infant 
*must  also  faithfully,  for  his  part,  promise  by  you 

*  that  are  his  sureties,  (until  he  come  of  age  to  take 
4t  upon  himself,)  that  he  will  renounce  the  devil 
'  and  all  his  works,'  &:c. 

Accordingly  the  questions  run,   *  Dost  thou  in 

*  THE  NAME  of  this  child,  renounce,  believe,'  &c. 
Nay,  'Wilt  THOU  be  baptized  ?  Wilt  thou  obe- 
'diently  keep   God's  holy  will  and  command- 


141 

t  ments  f  These  questions  are  addressed  as  to  the 
child  himself:  the  answers  considered  as  his  an- 
swers. It  is  as  if,  by  a  sort  of  legal  fiction,  to 
which  we  are  no  strangers  in  the  most  important 
temporal  transactions,  the  soul  of  the  child  were 
considered  as  transferred  to  his  sponsor,  and  as 
speaking  in  him  and  by  him.  And,  accordingly, 
after  the  baptism,  the  sponsors  are  addressed, 
'Forasmuch  as  this  child  hath  promised  by 
*  YOU  his  sureties,  &c. ;  ye  must  remember  that 
*itis  your  parts  and  duties  to  see,  that  he  may 
'be  taught,  so  soon  as  he  shall  be  able  to  learn^ 
'what  a  solemn  vow,  promise,  and  profession, 
'he  hath  here  made  by  you.' 

The  engagements  made  are,  to  all  intents  and 
purposes,  considered  as  the  engagements  of  the 
children  themselves.  And  hence,  in  the  cate- 
chism, it  is  observed,  that  these  promises,  when 
'they  come  to  age,  themselves  are  bound  to 
'perform.^  And  for  the  explicit  recognition  of 
this  obligation  the  rite  of  confirmation  is  ap- 
pointed, in  which  they  are  asked,  '  Do  ye  here, 
'  in  the  presence  of  God,  and  of  this  congrega- 
'  tion,  renew  the  solemn  promise  and  vow  that 
'  was  made  in  your  name  at  your  baptism  ;  ra- 
'tifying  and  confirming  the  same  in  your  own 
'persons,   and   acknowledging   yourselves  bound 


142 

*td  believe,  and  to  do  all  those  things,  whic^ 
*  your  godfathers  and  godmothers  then  undertook 
'for  you  T* 

Now  all  this  is  very  remarkable.  One  is  cer- 
tainly somewhat  at  a  loss  for  words,  in  which  to 
speak  of  engagements,  supposed  to  he  made  by 
an  infant  incapable  of  any  knowledge  of  the 
transaction.  But  when  such  promises  and  vows 
are  supposed  to  be  made,  something  must  in  like 
manner  be  supposed  concerning  what,  in  another 
case,  we  should  call  the  sincerity  with  which  they 
are  made — concerning  the  performance  of  them, 
or  the  disposition  to  perform  them :  and,  accord- 
ing to  what  is  thus  supposed,  must  be  the  language 
subsequently  used  of  the  party  concerned  in  them. 
Here  then,  as  before,  I  contend,  that  the  church, 
by  an  hypothesis  certainly  not  more  bold,  than  that 
which  imagines  the  infant  to  make  engagements 
at  all,  supposes  something  which  corresponds  to 
sincerity  : — supposes  that  the  child  will  perform — 

*  *In  your  name,*  is  the  authorized  and  repeated  explanation 
of  the  words  for  you.  Let  it  m>t  be  pretended  that  I  use  an 
overstrained  interpretation  of  the  words,  in  considering  the 
questions  as  addressed  to  the  infants,  and  the  answers  reputed 
as  theirs.  If  the  reader  will  turn  to  Hooker,  B.  v.  §  64,  he  will 
find  more  than  nine  pages  employed  in  explaining  and  vindica- 
ting the  practice,  under  the  following  title  :  '  Interrogatories 

*  proposed  unto  infants  in  baptism,  and  answered  as  in  their  names 

*  by  godfathers.' 


143 

©r  (what  is  perfectly  possible)  thoX  it  even  now, 
through  the  grace  of  God,  possesses  a  disposition 
which  will  lead  it,  as  it  becomes  capable  of  so 
doing,  to  perform  its  vows :  and,  on  the  ground 
of  this  supposition,  returns  thanks  to  almighty  God, 
*  that  it  hath  pleased  him  to  regenerate  this,  infant 
'  with  his  Holy  Spirit,  and  to  receive  him  for  his 
'  own  child  by  adoption,'  as  well  as  '  ta incorporate 
'  him  into  his  holy  church.' 

And  this  interpretation  of  the  language  em- 
ployed, I  support,  as  before,  by  the  explicit  doc- 
trine of  the  articles ;  by  the  nature  of  the  bap- 
tismal service  itself;  and  by  what  was  urged  above, 
the  utter  unreasonableness  of  supposing,  that  a 
blessing  must  necessarily  attend  the  ministration 
of  baptism  to  an  infant,  which,  it  has  been  proved^ 
does  by  no  means  necessarily  accompany  it  to  a 
grown  person, — And  on  what  ground  is  it  argued, 
that  the  church  holds  regeneration  always  to  ac- 
company baptism  in  an  infant  ?  There  is  nothing 
stronger  for  it  than  the  language,  *  We  yield  thee 
'  hearty  thanks,  that  it  hath  pleased  thee  to  rege- 
*  nerate  this  infant.'  But  the  same  language  is 
used  concerning  adults,  in  whom  the  church, 
avowedly,  does  not  consider  baptism  as  having 
*a  wholesome  effect  and  operation'  necessarily^ 
nor  unless  they  receive  it  '  with  faith  and  rightly.^ 


144 

But  what  warrants  no  such  inference  in  one  case, 
cannot  warrant  it  in  the  other. 

But,  as  the  case  of  infants  is  obviously  attended 
with  difficulties  peculiar  to  itself,  the  church  has 
entered  into  explanation  upon  the  subject: 
which,  though  among  the  passages  omitted  by 
Dr.  Mant,  is  of  great  importance  in  the  argument. 
In  the  catechism,  it  having  been  stated,  that  the 
things  '  required  of  persons  to  be  baptized'  are 

*  repentance,  whereby  they  forsake  sin,  and  faith, 
^  whereby  they  steadfastly  believe  the  promises  of 
'  God  made  to  them  in  that  sacrament ;'  the  ques- 
tion occurs,  *  Why  then  are  infants  baptized,  when 

*  by  reason  of  their  tender  age  they  cannot  per- 
'  form  them  ?'  Now  what  should  we  have  expected 
as  the  simple  and  natural  answer  to  this  question  ? 
I  remember  formerly  to  have  thought,  that  the 
words  of  the  twenty-seventh  article,  '  The  bap- 

*  tism  of  young  children  is  in  any  wise  to  be  re- 

*  tained  in  the  church,   as  most  agreeable  with  the 

*  institution  of  Christ,^  would  have  furnished  a  more 
obvious  and  more  satisfactory  answer,  than  that 
which  is  given.  And  so  they  certainly  would  have 
done,  if  it  had  been  intended  only  to  assign  our 
authority  for  baptizing  infants.  But  the  answer 
returned  makes  it  clear,  that  the  question  was  de- 
signed to  introduce  an  explanation  of  the  church's 


145 

views  in  receiving  infants,  and  considering  them 
in  the  manner  she  does.  The  answer  is,  '  Because 
'they  PROMISE  them  both'  (both  repentance  and 
faith,)  *  by  their  sureties ;  which  promise,  when 
*  they  come  to  age,  themselves  are  bound  to  per- 
/  form.' 

It  is,  then,  avowedly,  upon  the  ground  of  this 
promise,  and  in  the  expectation  of  its  perform- 
ance, that  the  church  admits  infants  to  baptism  : 
and  consequently  it  is  upon  the  same  ground,  that 
ste  proceeds  to  speak  of  them  in  the  manner  we 
are  considering. 

Here,  therefore,  is  the  same  system  of  charitable 
supposition,  which  we  have  seen  pervade  the  office 
for  adult  baptism.  The  prayers  offered  are  sup- 
posed to  have  been  sincerely  offered ;  the  pro- 
mises made,  it  is  presumed,  will  be  performed; 
and,  UPON  these  assumptions,  the  infant  is  spoken 
of  as  'regenerated  by  God's  Holy  Spirit.'  But 
if  these  conditions  fail ;  if  the  prayers  have  been 
offered  in  mere  form  ;  if  the  child, '  when  he  comes 
'  to  age,'  shows  no  disposition  to  keep  his  vows ; 
then  I  feel  myself  warranted  to  conclude,  that 
the  spiritual  blessing,  dependent  upon  such  con- 
ditions, is,  with  regard  to  him,   null  and  void: 

and  that,  although,  having  been   admitted  into 
13 


146 

the  visible  church  by  the  external  sign  of  bap- 
tism with  water,  he  needs  not  te  be  baptized 
again,  yet  without  "the  baptism  of  the  Holy 
"  Ghost,"  without  '  spiritual  regeneration,'  he 
never  can  be  a  member  of  the  spiritual  church  of 
Christ,  (consisting  of  all  true  believers,)  or  come 
to  the  kingdom  of  heaven. 

If  it  be  thought,  that  there  has  been  some  more 

difficulty  in   making  out   this   case    than  that  of 

adults ;  I  beg  to  suggest,  that  it  is  nothing  more 

• 
than  what  naturally  results  from  the  condition  of 

infants,  supposed  to  make  vows,  and,  on  the  faith 
of  those  vows,  pronounced  regenerate  ;  while  they 
can  give  no  evidence,  in  their  conduct,  either  of 
a  regenerate  or  an  unregenerate  state.  And,  on 
the  other  hand,  does  Dr.  M.  find  no  difficulty  in 
the  case  of  thousands  and  millions,  whom  he  sup- 
poses to  have  been  actually  *  quickened  by  the 
'  Holy  Spirit,'  and  to  have  had  *  a  new  principle  of 
*  life  and  of  action  infused  into  them'  at  their  bap- 
tism^ whose  life  and  actions,  from  their  earliest  to 
their  latest  days,  give  no  evidence  of  any  such 
principle  existing  within  them  f 

I  do  therefore  consider  the  passage,  which  I 
have  quoted  from  the  catechism,  as  furnishing, 
and  designedly    furnishing,  the  true  key  to  the 


147 

meaning  of  the  church,  in  the  language  which 
she  uses  concerning  infants.  She  requires  of  them, 
by  their  sureties,  as  she  does  of  adults  personally, 
certain  vows;  she  assumes  their  disposition,  as 
they  become  capable  of  it,  to  perform  those  vows ; 
and  she  speaks  of  them  as  (what  upon  that  sup- 
position they  must  be,)  regenerate,  and  the 
children  of  God  by  adoption  and  grace.* 


Hitherto  I  have  considered  the  word  regenera- 
tion as  used  only  in  its  highest  and  most  spiritual 
sense ;  and  have  endeavoured  to  show,  under 
what  limitations  it  may,  in  that  sense,  be  applied 
as  it  is  in  these  services.  But  it  is  not  to  be  over- 
looked, that  there  is  a  lower  sense  which,  like 
many  other  terms  of  high  import,  it  ipay  bear, 
and  in  which  many  persons  understand  it  to  be 
used  in  the  offices  of  our  church. 

*  I  am  aware,  that  the  part  of  the  catechism,  which  treats  of 
the  sacraments,  like  the  office  for  adult  baptism,  is  of  later  date 
than  the  rest:  but  it  is  equally  authority  with  us :  and,  added  as 
it  was,  may  be  supposed  to  have  been  designed  to  furnish  ex- 
planation, where  explanation  might  be  wanting. — I  do  not  tate 
amy  separate  notice  of  the  service  for  private  baptism.  That  is 
but  a  sort  of  inchoate  and  imperfect  proceeding,  which  is  after- 
wards to  be  completed  elsewhere.  It  implies^  however,  all  the 
same  things  which  actually  take  place  in  the  public  service 


148 

This  I  shall  more   fully  explain  from  Bishop 
Hopkins;  whose    'Doctrine   of  the   two    Sacra- 

*  ments,'  and  '  Nature  and  Necessity  of  Regene- 

*  ration,'  well  deserve  the  reader's  attentive  peru- 
sal.^ 

He  observes,  that  'to  be  sanctified  imports,  in 

*  the  proper  signification  of  it,  no  other  than  to 
'  be  appointed,  separated,  or  dedicated  to  God.' 
And  so  persons  and  places  are  often  said  to  be 
consecrated  and  sanctified  to  the  Lord.f  But 
then  there  are  two  ways  of  dedication  unto  God 
' . . .  the  one  external,  by  men  ;  the  other  internal, 

*  and  wrought  by  God  himself.' 

'  As  there  is  this  twofold  dedication  or  separa- 

*  tion,  so  there  is  also  a  twofold  sanctification. 
'  There  is  an  external,  relative,  or  ecclesiastical 
'  sanctification ;  which  is   nothing    else,    but    the 

*  devoting  or  giving  up  of  a   thing  or  person  unto 

*  God,  by  those  who  have  power  so  to  do.     There 

*  is  an  internal,  real,  and  spiritual  sanctification  : 

*  and,  in  this  sense,  a  man  is  said  to  be  sanctified, 

*  when  the  Holy  Ghost  doth  infuse  into  his  soul 

*  They  are  to  be  found  in  the  second  volume  of  bis  Works,  as 
lately  republished  by  the  Rev.  Josiah  Pratt,  B.  D. 

t  Exod  xiii.  2.  xix.  23.  xxviii.  41.  Num.  vii.  1.  Heb.  ix.  13. 
2  Pet.  i.  18. 


149 

*  the  habits  of  divine  grace,  and  maketh  him  par- 

*  taker  of  the  divine   nature,   whereby  he  is  in- 

*  wardly  qualified  to  glorify  God  in  a  holy   life.' 

In  applying  this  distinction  to  baptism,  he 
lays  down  the  two  following  propositions. 

1 .  *  Baptism  is  the  immediate  means  of  our  ex- 
'  ternal  and  relative  sanctijication  unto  God.—- 
'  By  this  holy  sacrament,  all  that  are  partakers  of 

*  it  are  dedicated  and  separated  unto  him.' 

From  this  it  follows,  as  he  shows  at  large, '  that 
'  those,  who  are  baptized,  may,  in  this  ecclesias- 
'  tical  sense,  be  truly  called  saints,  the  children  of 
'  God,  and  members  of  Christ,  and,  thereupon, 
'inheritors  of  the  kingdom  of  heaven. — Doubt- 
'  less,  so  far  forth  baptism  is  a  means  of  sanctifi- 
'  cation,  as  it  is  the  solemn  admission  of  persons 
'  into  the  visible  church ;  as  it  separates  them 
'  from  the  world,  and  from  all  false  religions  in 
'  it,  and   brings  them  out  of  the  visible  kingdoui 

*  of  the  devil,  into  the   visible  kingdom  of  Jesus 
'  Christ. . .  .But  this  is  only  a  relative  sanctity,  not 

*  a  real :    and  many   such   saints   and   sanctified 

*  men  there  are,  who  shall  never  enter  into  heaven ; 
*but,  by  their  wicked  lives,  forfeit  and  lose  that 

*  blessed  inheritance  to  which  they  were  called, 

13  * 


150 

*  Many  there   are,  who  are   saints,  by  their  sepa- 

*  ration  from  Paganism  and  Judaism  into  fellow- 
'  ship  with  the  visible   church ;  but  they  are  not 

*  saints,  by  their  separation  from  wicked  and  un- 

*  godly  men  into  a  spiritual  fellowship  with 
'  Christ.  And  yet,  to  such  saints  as  these,  all  the 
'  ordinances  of  the  chm*ch  are  due,  till,  for  their 
'  notorious  wickedness,  they  be  cut  off  from  that 
^body,  by  the  due  execution  of  the  sentence  of  ex- 
'  communication.'* — And  then  immediately  fol- 
low the  words,  which,  it  has  been  observed  above, 
Dr.  M.  quotes,  though  not  with  perfect  fairness  : 
'  Such  a  baptismal  regeneration  as  this  is  must 
'  needs   be  acknowledged  by   all,   that    will  not 

*  wilfully   shut  their  eyes    against  the  clear  evi- 

*  dence  of  scripture ;  from  which  I  have  before 
'  brought  plentiful  proofs  to  confirm  it. 

His  lordship's  second  proposition  is  this  : 

2,  '  That  baptism  is  not  so  the  means  of  an  in- 

*  ternal  and  real  sanctijication,  as  if  all,  to  whom 
'  it  is  administered,  ivere  thereby  spiritually  re- 
'  ncwed,  and  made  partakers  of  the  Holy  Qhost 
'  in  his  saving  graces, 

*  See  Matt.  xiii.  28—30. 


151 

•  Though  an  external  and  ecclesiastical  sanctifi- 

*  cation  be   effected  by  baptism,  ex  opere  operato, 

*  by  the  mere  administration  of  that  holy  sacra- 

*  ment :    yet  so  is  not    an  internal    and  habitual 

*  sanctification ;    and    that,    whether  we    respect 

*  adult  persons  or  infants.  For  adult  persons  we 
^  have  a   famous  and  uncontrollable  instance,  in 

*  the  baptism  of  Simon  Magus,  who  believed  upon 
'  the  preaching  of  the  gospel :  (for  so  it  is  said, 
'Acts  viii.  13.)  and,  upon  the  profession  of  faith 
*in  Jesus  Christ,  was  admitted  to  the    holy  or- 

*  dinance  of  baptism.  Yet,  ver.  23.  St.  Peter  tells 
'  him,  that  he   was  still  in  the  gall  of  bitterness^ 

*  and  in  the  bond  of  iniquity :   in  the  same  state 

*  of  sin  and  misery,  and  as  much   a  blackamoor 

*  when  he  came  out  of  the  laver,  as  he  was  before 
'  he  entered  into  it. — And,   for  infants,  it  is  not 

*  easy  to  be  conceived,  what  inward  work  can,  in 
'  an  ordinary  manner,  pass  upon  them. — How- 
'  ever,   baptism  was  not  instituted   to   any   such 

*  purpose,   that   it   should    be    an   instrument   of 

*  working  a  real  change  upon  infants  :  for  neither 

*  can  it  work  this  change  by  any   immediate  and 

*  proper  efficiency,  since  the  washing  of  the  body 

*  cannot  thus  affect  the  soul,  nor  infuse  any  gra- 

*  cious    habits  into    it,    w^hich  itself    hath    not  j 

*  neither  can  it  work  morally,  by  way  of  suasio?i 


162 

'  and  argument,  because  infants  have  not  the  use 
'of  reason  to   apprehend    any   such.     Again,   if 

*  this  baptismal  regeneration  be  real,  by  the  infu- 

*  sion  of  habitual  grace,  how  comes  it  to  pass  that 

*  the  greater  part  of  those,  who  have  received  it, 

*  lead  profane  and  unholy  lives,  and  too,  too  many 
'  perish  in  their  sins  ? — Therefore  I  judge  it  un- 
'  sound  doctrine  to  afl&rm,  that  baptism  doth 
*^confer  real  sanctification  upon  all  infants,  as  well 
*^as  upon  some  adult  persons,  who  are  made  par- 
'  takers  of  it.' 

He  then  supposes  it  objected,  that  '  the  church 
*hath  appointed  a  prayer  in  the  office  of  baptism, 

*  wherein  we  bless  God,  that  it  hath  pleased  him 
'to  regenerate  the  baptized  infant  with  his  Holy 

*  Spirit :'  and  he  remarks  upon  it,  '  to  this  I  an- 
*swer,  that  the  baptismal  regeneration  of  infants 

*  is  external  and  ecclesiastical.     They  are  regene- 

*  rated,  as  they  are  incorporated  into  the  church 

*  of  Christ :  for  this  is  called  regeneration,  Matt, 
'xix.  28.     Ye  which  have  followed  me  in  the  re- 

*  generation: — i.  e.  in  planting  my  church,  which 

*  is  the  renewing  of  the  world. — To  be  admitted, 
'-therefore,  by  baptism,  into  the  church  of  Christ, 
*is  to  be  admitted  into  the  state  of  regeneration, 

*  or  the  renewing  of  all  things.' 


153 

But  how  then  are  infants  said,  in  baptism,  to 

*  be  regenerated  hy  the  Holy  Spirit,  if  he  doth  not 

*  inwardly  sanctify  them  in  and  by  that  ordinance  ? 
*I  answer,  Because  the  whole  economy  and  dis- 
'  pensation  of  the  kingdom  of  Christ  is  managed 

*  by  the  Spirit  of  Christ :  so  that  those,  who  are 

*  internally    sanctified,     are    regenerated    by   his 

*  effectual  operation ;  and  those,  who  are  only 
'  externally  sanctified,  are  regenerated  by  his 
•public    institution.     Infants,    therefore,    are   in 

*  baptism  regenerated  by  the  Holy  Ghost,  because 

*  the  Holy  Spirit  of  God  appoints  this  ordinance 
'  to  receive  them  into  the  visible  church,  which  is 
'  the  regenerate  part  and  state  of  the  world.' 

He  adds  two  further  propositions. 

3»  '  It  is  not  so  the  means  of  sanctijication,   as 

*  if  none  could  be  internally  and  really  sanctified, 

*  who  are  necessarily  deprived  of  that  holy  ordi- 
'  nance. 

4.  *  Baptism  is   an  ordinary   means    appointed 

*  by  Christ,  for  the  real  and  effectual  sanctifica- 
'  tion  of  his  church — For  this  is  the  great  end  of 
^  all  gospel-ordinances,  that,  through  them,  might 

*  be  conveyed  that  grace,  which  might  purify  the 

*  heart  and  cleanse  the  life.'* 

*  Hopkins's  Works,  vol.  ii.  p.  416 — 428.     Again,  p.  468,  he 
thus  expresses  the  same  sentiments:  <  There  is,  indeed,  a  bap- 


154 

In  this  lower,  external,  and  ecclesiastical  sense^ 
therefore,  we  may  affirm,  unconditionally,  the 
regeneration  of  all  'to  whom  baptism  is  rightly 
'  administered.' 

But,  in  the  higher  and  spiritual  sense  of  the 
term,  we  can  predicate  regeneration  of  baptized 
persons,  only  hypothetically :  namely,  upon  the 
supposition,  in  the  case  of  adults,  of  their  since- 
rity; and,  in  the  case  of  infants,  of  their  possess- 
ing that  disposition,  which  shall  lead  them,  when 
they  become  capable  of  it,  to  keep  their  baptismal 
vows. 

*tismal  regeneration,  whereby   all  that  are  made  partakers  of 

*  that  ordinance,  are,  according  to  scripture  language,  sancti- 

*  fied,  renewed,  and  made  the  children  of  God,  and  brought 

*  within  the  bond  of  the  covenant :  but  all  this  is  but  after  an  ex- 

*  ternal  manner  J  as  being,  in  this  ordinance,  entered  members 
'  of  the  visible  church.    This  external  regeneration  by  water 

*  entitles  none  to  eternal  life,  but  as  the  Spirit  moves  upon  the 

*  face  of  these  waters,  and  doth  sometimes  secretly  convey  quick- 

*  ening  virtue  through  them.' 


155 


CHAPTER  VIII. 

Thai  the  hypothetical  Principle  pervades  the  Ser- 
vices of  the  Church. 

IF  any  thing  could  be  wanting  to  reconcile  us 
to  the  admission  of  a  principle  so  natural  and  so 
common,  as  that  of  supposing  professions  made 
to  be  made  sincerely,  it  would  surely  be  sufficient, 
to  find  it  generally  adopted  in  the  services  of  the 
church.     *  She  puts,'  as  it  has  been  justly  observed, 

*  the  language  of  real  Christians  into  the  mouth  of 

*  all  her  worshippers,'  because  they  profess  to  bear 
that  character.  Not  only  does  she  in  the  collect 
for  Christmas-day  use  the  language,  *  Grant  that 

*  we,  being  regenerate,  and  made  thy  children  by 

*  adoption  and  grace,  may  daily  be  renewed  by  the 

*  Holy  Spirit ;'  but  in  that  for  the  Epiphany, 
'  Mercifully  grant,  that  we,  which  know  thee  now 

*  by  faith,  may  after  this  life  have  the  fruition  of 
'thy  glorious  Godhead.'  The  former  of  these 
prayers  Dr.  1^1.  would  fain  mould  into  an  argument 
for  his  views  :*  but  the  hypothetical  principle  better 
explains  them  both,  and  it  alone  can  explain  the 
latter.     We  profess  to  be   'regenerate  and  the 

*  P.  17, 18. 


156 

^children  of  God  by  adoption   and  grace,'  and 

*  to  know  God  by  faith  ;'  our  profession  is  assumed 
to  be  just,  and  we  are  spoken  of  accordingly. 

But  I  would  more  particularly  apply  the  remark 
to  certain  occasional  services  of  the  church. 

And,  in  the  first  place,  to  the  confirmation  ser- 
vice, which  Dr.  M.  quotes,  as  decidedly  making 
for  him.  The  bishop  who  presides  at  the  office, 
it  is  true,   is  directed  thus  to  pray  :  *  Almighty 

*  and  everliving  God,  who  hast  vouchsafed  to  re- 

*  generate  these  thy  servants  by  water  and  the 
'  Holy  Ghost,  and  hast  given  unto  them  forgive- 
*ness  of  all  their  sins;  strengthen  them,  we  be- 

*  seech  thee,  O  Lord,  with  the  Holy  Ghost  the 

*  comforter,  and  daily  increase  in  them  thy  mani- 

*  fold  gifts  of  grace ;'  &;c.  Here  Dr.  M.  ob- 
serves, *  The  assertion  is  plain  and  direct :  the 
'church  affirms  by  the  mouth  of  one  of  her  go- 

*  vernors,  and  she  affirms  it  in  the  most  solemn 
'  form  of  a  prayer  to  the  almighty  and  everliving 
'  God,  that  he  has  vouchsafed  to  regenerate  his 
'  servants,  who  come  now  to  be  confirmed,  by 

*  water  and  the  Holy  Ghost ;  not,  as  has  been 
'  confidently  alleged,  ivith  a  view  to  blessings 
'contingent   upon    their  future    endeavours,*    but 

*  The  reference  is  to  Mr.  Overton,  p.  104. 


157 

*  with  a  view  to  those,  which  at  baptism  they  ac- 
'  tually  receive.'^ 

Now  it  is,  in  the  first  place,  observable,  that,  in 
quoting  the  above  passage.  Dr.  M,  stops  short  of 
the   clause,  *  daily  increase  in  them  thy  manifold 

*  gifts  of  grace,'  which  implies  that  already  they 
possess  these  gifts  in  some  measure  ;  and  of  what 
nature  they  are,  the  following  clauses  explain, — 
Mhe  spirit  of  wisdom  and  understanding;  the 
^  spirit  of  counsel  and  ghostly  strength ;  the  spirit 
'  of  knowledge  and  true  godliness ;'  &c.  Again, 
in  commenting  upon  the  passage.  Dr.  M.  entirely 
drops  the  clause,  *  hast  given  unto  them  forgive- 

*  ness  of  all  their  sins ;'  which  must  mean,  up  to 
the  present  time,  and  not  only  at  baptism.  This 
is  as  much  *  affirmed,'  as  that  God  hath  regene- 
rated *  these  his  servants :'  but  no  one,  I  presume, 
would  assert  the  present  forgiveness  of  all  the  per- 
sons to  be  confirmed,  unconditionally,  merely  on 
account  of  their  baptism,  and  without  any  suppo- 
sition made  concerning  the  present  state  of  their 
minds.  And,  lastly,  what  is  most  important  of  all, 
Dr.  M.  makes  no  allusion  to  what  has  preceded,  in 
this  very  service,    respecting  'these   God's  ser- 

*  vants.'  They  have  been  admonished  concerning 
the  nature  and   intent  of  confirmation,  and  the 

*  P.  16,  17. 

14 


158 

instructions  preparatory  to  it;  the  end  of  which  is, 
that,  *  being  now  come  to  years  of  discretion,  and 

*  having  learned  what  their  godfathers  and  god- 
'  mothers  promised  for  them  in  baptism,  they  may 
^  themselves,  openly  before  the  church,  ratify  and 

*  confirm  the  same ;  and  also  promise,  that  by  the 

*  grace   of   God  they   will   evermore   endeavour 

*  themselves  faithfully  to  observe  such  things,  as 
*they,  by  their  own  confession,  have  assented 
'  unto.'  They  have  next  been  interrogated  by 
the  bishop :  *  Do  ye  here,  in  the  presence  of 
'  God,  and  of  this  congregation,  renew  the  so- 
'  lemn  promise  and  vow  that  was  made  in  your 
*name  at  your  baptism;  ratifying  and  confirm- 

*  ing  the  same  in  your  own  persons,  and  acknow- 
'  ledging  yourselves  bound  to  believe,  and  to  do 
*aU  those  things,  which  your  godfathers  and 
'godmothers  then  undertook  for  you?'  And  to 
this  solemn  question  'every  one'  has  'audibly 
'answered,  I  do.'  Now,  to  quote  the  'affirma- 
'  tion'  without  this  admonition,  examination,  and 
profession,  is,  to  my  apprehension,  like  quoting 
an  engagement,  and  suppressing  the  stipulation  on 
which  it  is  made.  Concerning  persons  who  make, 
and  are  assumed  sincerely  to  make  such  professions, 
we  may  safely  affirm,  both  that  God  hath  '  rege- 
'nerated  them,'  and  that  he  hath  'given  unto 
^  them  forgiveness  of  all  their  sins.'     But  he  that, 


159 

afler  observing  the  spirit  and  conduct  of  to© 
many  who  come  to  confirmation,  can  affirm  such 
things  of  them  absolutely,  and  merely  on  the 
ground  of  their  baptism,  must  have  not  only  very 
different  views,  but  very  different  feelings,  than  I 
either  have,  or  would  wish  to  have, 

I   confidently    conclude,   therefore,   that  *  the 

*  affirmation'  proceeds  upon  an  assumption,  that 
the  profession  is  sincerely  made :  and  if  that  as- 
sumption fail,  the  affirmation,  concerning  the 
persons'  being  *  regenerate  and  pardoned,'  fails 
with  It — Tlie  confirmation  service,  therefore, 
affords  no  instance  of  persons  being  pronounced 
regenerate,  without  regard  to  their  present  state 
of  mind. 

The  visitation  of  the  sick  is  the  service  to 
which  we  will  next  proceed.  Here  occurs  a 
form  of  absolution  which  has  caused  difficulty 
to  many  persons.  *  Our  Lord  Jesus  Christ,  who 
*hath  left   power   to  his   church   to    absolve   all 

*  sinners  who  truly  repent  and  believe  in  him,  of 
*Jiis   great  mercy  forgive   thee    thine    offences: 

*  Smd,  by  his  authority   committed  to   me,  I  ab- 

*  solve  thee  from  all  thy  sins,  in  the  name   of  the 

*  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
'  Amen.' 


160 

I  meddle  not  with  other  questions  to  whicfi 
this  formulary  might  give  rise.  But  can  any 
one  doubt,  upon  what  ground  the  absolution 
pronounced  in  it  proceeds  ?  Will  any  one  imagine, 
that  it  is  pronounced  absolutely,  without  any 
thing  supposed  concerning  the  state  of  mind  of 
the  absolved  ?  The  very  words  of  the  preamble 
would  repel  such  an  imagination,  for  they  speak 
only  of  '  a  power  to  absolve  sinners  truly  re- 
^  penting  and  believing  in  Christ.^  But  here,  as 
in  the  confirmation  service,  the  key  to  the  right 
understanding  of  the  passage  is  to  be  found  in 
what  precedes.  This  absolution  is  nat  to  be  pro- 
nounced till  after  the  minister  has  *  examined* 
the  sick  person,  *  w^hether  he  repent  him  truly 
'  of  his  sins,  and  be  in  charity  with  all  the 
*  world  :'  not  till  he  has  '  moved  him  to  make  a 
'  special  confession  of  his  sins,  if  he  feel  his  con- 
'  science  troubled  with  any  weighty  matter..* 
^  After  which  confession,'  it  is  directed,  '  the 
'priest  shall  absolve  him  (if  he  humbly  and 
'  heartily  desire  it,)  after  this  sort.* 

Who  does  not  see,  then,  that  the  absolution 
proceeds  vpon  the  supposed  sincerity  of  the  re- 
pentance, faith,  and  charity,  professed  by  the 
person  absolved  ?  And,  accordingly,  as  a  pre- 
ceding    prayer    had     implored,    that    'strength 


161 

*  might  be  added  to  his  faith,  and  seriousness  to 

*  his  repentance,' — which  supposes  him  already 
to  possess  repentance  and  faith;  so  the  prayer, 
which  next  follows,  pleads  in  his  behalf,  *  foras- 
^  much  a^  he  putteth  his  full  trust  oiUy  in  God's 

*  mercy.' 

The  same  is  the  case  in  the  service  for  the 
churching  of  women.  The  woman  returning 
thanks  is  assumed  to  be  *  the  servant  of  the 
'Lord,'  and  'to  put  lier  trust  in  him:  and  is 
prayed  for  accordingly. 

Another  service,  which  has  occasioned  diffi- 
culty to  many  persons,  is  that  for  the  burial  of 
the  dead.  Here  we  speak  of  Almighty  God 
having  been  pleased,  *  of  his  great  mercy,  to  take 
'  unto  himself  the  soul  of  our  dear  brother,  or 
*  sister,  departed.'*    And,    again,  we  '  give  him 

*  I  do  not  cite  the  words  which  follow — *  We  commit  his  bo- 
^  dy  to  the  ground — in  sure  and  certain  hope  of  the  resurrection 
^  to  eternal  life,  through  our  Lord  Jesus  Christ ;'  because  they 
do  not  seem  to  me  to  require  even  that  simple  sort  of  comment, 
which  I  offer  on  the  others.  I  cannot  but  wonder  that  friends  of 
the  church  should  have  found  such  a  difficulty,  or  foes  such  a 
handle  in  them,  as  they  have  done.  The  latter,  indeed,  have 
sometimes  descended  to  direct  mis-quotation  in  order  to  create, 
or  strengthen  the  difficulty.  The  fact  is,  that  these  words  de- 
scribe the  Christian  hope  generally,  without  special  reference  to 
the  individual.  The  language  seems  designedly  varied  for  this 
purpose.  We  commit  iiis  body  to  the  ground,  in  sure  '  and 
^  certain  hope  of  the  resurrection  to  eternal  life.'    It  is  not  said 


162 

'  thanks  that  it  hath  pleased  him  to  deliver  our 
'  deceased  brother,  or  sister,  out  of  the  miseries 
'of  this  sinful  world.'  Here  no  one  doubts 
that  the  language  employed  proceeds  upon  the 
supposition,  that  the  deceased  was  in  reality,  what 
he  is  understood  to  have  been  in  profession,  a 
sincere  Christian.  Whether  in  any  cases,  here 
or  elsewhere,  the  system  of  charitable  hope  and 
supposition  may  have  been  carried  too  far,  is  not 
the  present  subject  of  inquiry.  It  is  sufficient 
for  my  purpose  to  show,  that  that  system  does 
pervade  the  other  services  of  the  church,  and 
therefore  that  it  is  not  unreasonable  to  believe 
it  to  have  been  adopted  in  the  offices  for  the  ad- 
ministration of  baptism. 

Finally,  I  maintain  that  the  catechism  is  com- 
posed upon  the  same  principle.  In  it  children 
are   taught  to  speak  of  themselves,   as   *  in   bap- 

*  tism  made  members  of  Christ,  children  of  God, 

*  and  inheritors  of  the   kingdom  of  heaven.'     In 

of  his  resurrection,  but,  generally,  *  of  th*  resurrection.*  And 
accordingly  it  immediately  follows  likewise  in  general  language^ 
'  who  shall  change  our  vile  body,'  &c.  I  am  far  from  denying 
that  the  service  supposes  the  deceased  to  be  among  those  who 
may  expect  a  blessed  resurrection :  I  am  admitting  and  asserting 
this.  But  that  is  not  the  thing  expressed  in  this  part  of  the  ser- 
vice ;  and  when  it  is  afterwards  expressed,  it  is  in  much  more 
Bieasured  language  :  *  that  we  may  rest  in  him,  as  our  hope  is^ 
'  this  our  brother  doth.' 


163 

profession,  indeed,  and,  as  Hooker's  language  is, 
'  in  the  eye  of  the  church,'  they  were  undoubt- 
edly made  such  :*  but,  if  the  words  are  to  be 
taken  in  a  higher  and  more  spiritual  sense,  then 
it  must  be  here  supposed^  that  they  have  subse- 
quently shown  themselves  to  be  indeed  *  dead 
'  unto  sin,  and  born  anew  unto  righteousness.' 
And  accordingly  it  is  to  be  observed,  that  the 
same  persons,  who  are  taught  to  use  the  above 
language,  also  answer  as  follows  to  the  question, 
*Dost  thou  not  think  that  thou  art  bound  to 
'  believe   and    do    as    thy   godfathers  and   god- 

*  mothers    promised  for   thee'    in  thy    baptism  ? 

*  Yes  verily,  and  hy  God's  help  so  I  will :  and  I 
^heartily  thank    our    heavenly    Father,    that    he 

*  hath  called  me  to  this  state  of  salvation,  through 

*  Jesus  Christ  our  Saviour  :  and  /  pray  unto  God 
*to  give  me  his  grace,    that  I  may  continue  in 

*  the  same  unto  my  life's  end.'  And  again  after- 
wards they  profess  faith  in  '  God  the  Holy  Ghost, 

*  who  sanctifietk  them  and  all  the  elect  people  of 
^  God  ?'  Here  the  things  supposed  are  explicitly 
enough  avowed.  Whoever  does  heartily  pur- 
pose and  endeavour,  *  by  God's  help,'  to  keep  his 
baptismal  vows ;  whoever  does  '  heartily  thank' 
God,  and  devoutly  '  pray  unto  him  to  give  him 
'  his  grace  ;'  whoever   is  '  sanctified  by   God  the 

*  See  extracts  from  Bp.  Hopkins,  close  of  ch.  vil. 


164 

'  Holy  Ghost,  among  the  elect  people  of  God,' 
is  undoubtedly  '  a  member  of  Christ,  a  child  of 
*  God,  and  an  inheritor  of  the  kingdom  of  hea- 
'  ven,'  in  the  highest  sense  of  the  terms.  Who- 
ever has,  from  the  time  of  his  baptism,  possessed 
the  disposition  of  mind,  which  these  things  im- 
ply, has  undoubtedly  been  such  from  that  time. 
But  he  who  will  affirm,  that  the  very  act  of  bap» 
tism  necessarily  makes  a  person  such,  seems  to 
me  to  draw,  from  a  few  misinterpreted  expres- 
sions, conclusions  alike  opposed  to  reason,  to 
scripture,   and  to  the  doctrines  of  our  church. 


im 


CHAPTER  IX. 

That  the  same  Principle  is  adopted  in  Scripture. 
— An  important  Question  in  the  Interpretation 
of  the  sacred  Writings. —  Circumstances  under 
which  the  strong  Language,  used  concerning 
baptized  Persons,  was  introduced. 

Every  reader  of  scripture,  and  particularly 
of  the  apostolic  epistles,  must  have  observed,  that 
whole  bodies  of  Christians  aVe  continually  ad- 
dressed, as  partakers  of  the  most  exalted  privileges 
and  invaluable  blessings.  They  are  spoken  to  as 
persons  who,  "  being  justified  by  faith,  have  peace 
"  with  God  through  our  Lord  Jesus  Christ ;" 
as  "  those  who  shall  be  saved  from  wrath 
*'  through  him  :"  as  "  reconciled  to  God  :"*  as 
"washed,  sanctified,  justified,  in  the  name  of  the 
"  Lord  Jesus,  and  by  the  Spirit  of  our  God  :"f 
as  **  sons  of  God,  into  whose  hearts  God  hath 
'*  sent  forth  the  Spirit  of  his  Son  :"{  as  "  blessed 
"  with  all  spiritual  blessings  in  heavenly  places 
"  in  Christ :"  as  "  sealed  with  the  Holy  Spirit  of 
"  promise,  which  is  the  earnest  of  their  inherit- 
"  ance  :"^  as  persons  "  quickened  from  death  in 
•* trespasses  and  sins:||   as    "having  all  their  sins 

*  Rom.  V.  f  1  Cor.vi.  J  Gal.  iv. 

§  Eph.  i.         II  Eph.  ii.  Col.  ii. 


166 

"  forgiven  them  for  Christ*s  sake  :*'*  as  those  in 
whom  "  God  hath  begun  a  good  work,  which  he 
"  will  perform  unto  the  day  of  Christ  :"f  as  "  a 
"  chosen  generation,  a  royal  priesthood,  a  pecu- 
"liar  people,  that  they  should  show  forth  the 
"  praises  of  him,  who  had  called  them  out  of 
"darkness  into  his  marvellous  light :"t  as  "the 
"  sons  of  God,  who,  when  their  Lord  shall  appear, 
"  shall  be  like  him,  for  they  shall  see  him  as  he  is."^ 

Now  respecting  all  these,  and  an  indefinite 
number  of  like  passages,  the  following  question 
iirises ;  Seeing  they  are  addressed  to  societies  con- 
sisting of  mixed  characters,  "tares  and  wheat 
"growing  together,"  how  are  they  to  be  inter- ^ 
preted  f  Does  all  this  exalted  and  delightful 
language  express  nothing  more,  than  was  common 
to  Simon  Magus  with  St.  Peter  ?  to  the  incestuous 
Corinthian  with  St.  Paul  ?  to  Diotrephes  with  St. 
John?  Is  its  meaning  to  be  so  lowered  down 
and  evaporated,  that  it  may  apply  to  all  profess- 
ors of  Christianity,  not  excepting  the  most 
hypocritical,  or  the  most  profligate,  as  well  as  to 
the  most  consistent  and  honourable?  Common 
readers  will  doubtless  be  startled  at  such  questions. 
But  too  true  it  is,  that  they  are  not  superfluous. 
A  system  has  been  devised,  or  at  least  *  matured 

♦  Eph.  iv.  Col.  ij.     t  Phil.  i.      :|;  1  Peter  ii.      §  1  John  iii. 


167 

*  and  methodized,'  by  an  Arian  dissenter,  which; 
owing  to  circumstances  much  to  be  lamented,  we 
are  taught  to  believe  is  *  at  present  extensively 
*and  increasingly  prevalent  among  our  clergy;' 
and  according  to  which,  all  these  terras,  apparently 

*  expressive  of  an  internal  state,'  are  made  to 
mean  *  nothing  but  external  privileges :'  and  from 
the  leaven  of  this  doctrine  Dr.  M.  does  not  appear 
to  be  altogether  free.*  Leaving  it  to  others  more 
formally  to  refute  so  mischievous  a  scheme,f  I 
shall  content  myself  with  briefly  assigning  my  rea- 
sons for  adopting  a  very  different  mode  of  inter- 
pretation, 

I  admit,  indeed,  that  many  high  terms  may  oc- 
casionally be  used  in  describing  the  privileges 
enjoyed  by  persons,  as  members  of  the  visible 
church  of  Christ.f  But  this  does  not  induce  me 
to  believe,  that  all  the  exalted  language,  which  has 
been  quoted,  is  so  applied.  To  disprove  this,  I 
should  think  it  sufficient  to  appeal  only  to  the 
common  sense  of  every  serious  and  pious  reader. 
Let  any  such  person  carefully  peruse,  for  example, 

*  Seep.8,35,  45,  &c. 

I I  am  happy  to  refer  to  a  refutation  of  Dr.  Taylor's  *  Key  to 

*  the  Apostolic  Writings,'  and  to  a  substitute  for  it,  in  a  series  of 
papers  in  the  Christian  Observer  for  1807,  which  have  been  sub- 
sequently acknovrledged  as  the  work  of  the  late  excellent  rector 
of  Clapham,  the  Rev.  John  Venn,  IVT.  A. 

X  See  extracts  from  Bp.  Hopkins,  close  of  cvii 


168 

six  or  eight  verses  at  the  beginning  of  St.  Peter's 
first  epistle,  where  he  addresses  the  disciples,  as 
'*  elect  according  to  the  foreknowledge  of  God 
"  the  Father,  through  sanctification  of  the  Spirit 
"  unto  obedience,  and  sprinkling  of  the  blood  of 
"  Jesus :"  as,  "  according  to  the  abundant  mercy  of 
'*  the  God  and  Father  of  our  Lord  Jesus  Christ, 
"  begotten  again  to  a  lively  hope,  through  the  re- 
'*  surrectlon  of  Jesus  Christ  from  the  dead,  to  an 
"inheritance  incorruptible,  undefiled,  and  that 
"fadeth  not  away,  reserved  for  them  in  heaven," 
—they  being  "  kept  by  the  power  of  God,  through 
"faith  unto  salvation:"  as  "greatly  rejoicing"  in 
this  hope,  "  though  now  for  a  season  (if  need 
"  were,)  they  might  be  in  heaviness  through  mani- 
"  fold  temptations :  that  the  trial  of  their  faith, 
"being  much  more  precious  than  that  of  gold 
"  that  perisheth,  though  it  be  tried  with  fire,  might 
"  be  found  to  praise  and  honour  and  glory  at  the 
"  appearing  of  Jesus  Christ : — whom,  having  not 
"  seen,  they  loved ;  in  whom,  though  now  they  saw 
"  him  not,  yet  believing,  they  rejoiced  with  joy 
*'  unspeakable  and  full  of  glory,  receiving  the  end 
"  of  their  faith,  even  the  salvation  of  their  souls." 
Now,  I  ask.  Can  all  the  sophistry  of  man  persuade 
any  plain  pious  Christian,  of  competent  under- 
standing, that  all  this  language  means  nothing 
more,  than   '  what  belongs  to  all  professed  Chris- 


169 

Uians  without  exception,'  'even  to  those,  who,* 
though  they  should  persevere  in  their  present 
course,  '  shall  perish  externally  ?'*  The  supposi- 
tion carries  its  own  refutation  on  the  face  of  it. 

But  further,  not  only  is  language  expressive 
of  privilege  thus  applied  to  bodies  of  Christians, 
but  language  directly  and  necessarily  expressive 
of  moral  excellence,  is  applied  with  equal  libera- 
lity. They  are  spoken  of,  as  "  dead  to  sin,"  as 
well  as  freed  from  condemnation :  as  those  who 
had  been  "  the  servants  of  sin,  but  who  had  now 
*^  obeyed  from  the  heart  the  form  of  doctrine  de- 
"  livered  unto  them  :"f  as  "  walking  not  after 
"the  flesh,  but  after  the  Spirit,"  The  Corin- 
thians are  spoken  of  "  as  washed  and  sanctified," 
no  less  than  "  justified  :"J  The  Ephesians  "  in 
"  time  past  walked  in  trespasses  and  sins,"^  but 
it  is  implied,  that  they  did  so  no  longer.  *'  The 
"  work  of  faith,  and  labour  of  love,  and  patience 
"of  hope"[|  of  the  Thessalonians,  were  "remem- 
"  bered  by  the  apostle  without  ceasing  :"  '*  their 
"  faith  grew  exceedingly,"  and  "  their  charity 
"  towards  each  other  abounded "  Those,  to 
whom  St.  Peter  wrote,  were  sanctified  "to  obe- 
'*  dience :"    *^  loved    the    unseen    Saviour,"    and 

*  Dr.  Taylor's  words.  f  Rom.  vi.  1 1  Cor.  vi. 

^  Eph.  ii.  IIThess.  r 

15 


170 

**  had  purified  their  souls,  in  obeying  the  truths 
"  through  the  Spirit,  unto  unfeigned  love  of  the 
"brethren."*  Now  whatever  else  could,  these 
things  certainly  could  not,  be  predicated  of  any 
but  true,  and  pure,  and  holy,  and  obedient  be- 
lievers :  and  therefore  whatever  difiiculty  may  be 
imagined  to  arise,  from  the  application  of  the  lan- 
guage in  question  to  Marge  societies'  of  Chris- 
tians, it  is  not  to  be  removed  by  explaining  the 
whole,  of  things  common  to  all  professed  Chris- 
tians. 

And  finally,  the  limitation,  the  distinction, 
though  usually  left  to  be  supplied  by  the  com- 
mon sense  of  the  reader,  is  yet  frequently  enough 
expressed,  to  prevent  its  being  overlooked  or  for- 
gotten. A  very  few  instances  may  evince  this. 
"  Ye  are  not  in  the  flesh,  but  in  the  Spirit,"  St. 
Paul  says  to  the  Romans,f  "  if  so  he  that  the 
"  Spirit  of  God  dwell  in  you  :"  but  "  if  any  man 
"have  not  the  Spirit  of  Christ,"  so  far  from 
God  being  '  his  God,  king,  saviour,  father,  hus- 
'band,  shepherd, 'f  &;c.  on  the  ground  of  his 
being  a  professed  Christian — "he  is  none  of 
"  Christ's."  "  As  many  as  are  led  by  the  Spirit 
"  of  God,"  he  says,  "they  are  the  sons  of  God."(> 
To   the   Corinthian  Christians  the  same  apostle 

*  1  Pet.  i.        t  C.  viii.        J  Dr.  Taylor.         §  Rora.  viji. 


171 

writes,  "  Examine  yourselves  whether  ye  be  in 
"  the  faith  ;  prove  your  own  selves  ;  know  ye  not 
"your  own  selves,  how  that  Jesus  Christ  is  in 
"you,  except  ye  be  reprobates?"*  Though, 
speaking  generally  to  the  Galatians,  he  says, 
^*Ye  are  all  the  children  of  God  by  faith  in 
**  Jesus  Christ,"  yet  he  elsewhere  tells  them, 
that  he  *'  stood  in  doubt  of  them  ;"  and  admo- 
nishes them,  that  in  Christ  Jesus  no  faith  availed 
but  that  which  "  worked  by  love,"  nothing  short 
of  "a  new  creature. "|  Addressing  the  Philip- 
pians,  he  assigns  his  reason  for  thinking  so  fa- 
vourably of  them  as  he  did:  "Even  as  it  is 
"  meet  for  me  to  think  this  of  you  all,  forasmuch 
"as  both  in  ray  bonds,  and  in  the  defence  and 
"  confirmation  of  the  gospel,  ye  all  are  partakers 
"  of  my  grace. "f  The  Colossians  he  expressly 
addresses  upon  the  ground  of  their  profession: 
"  If  ye  then  be  risen  with  Christ,  seek  those 
"things  which  are  above. "^  I  do  not  mean  to 
say,  that  these  hypothetical  sentences  were  in- 
tended to  convey  any  specific  doubt  of  their 
sincerity :  but  certainly  they  did  convey  a  refer- 
ence  to  their  professions,  and  a  call  to  act  consist- 
ently with  them. — In  like  manner  St.  Peter  says 
to  those  to  whom  he   wrote,  "  If  so  he  ye  have 

*2Cor.  fGal.  iii.  26.  V.  6.  vi.l5.  J  Phil.  i.  7. 

§  Col.  iii. 


172 

"  tasted  that  the  Lord  is  gracious."*  And  Su 
John  affirms,  that,  "  if  we  say  we  have  fellowship 
«'  with  God,  and  walk  in  darkness,"  or  live  in  sin, 
"we  lie,  and  the  truth  is  not  in  us:"  and  that 
hereby  only  "  do  we  know  that  we  know  Christ, 
"  if  we  keep  his  commandments."f 

On  the  whole,  then,  I  think  it  palpably  evi- 
dent, that  we  are  by  no  means  to  solve  the  diffi- 
culty, (if  difficulty  it  deserve  to  be  called,)  arising 
from  the  general  application  of  exalted  language 
to  Christian  churches,  by  lowering  its  meaning  so 
as  to  adapt  it  to  all  professed  Christians.  An 
unspeakably  easier  and  more  obvious,  I  should 
have  thought  it  a  self-evident,  solution  is,  that  of 
understanding  professed  Christians  to  be  addressed 
upon  the  ground  of  their  profession — upon  the 
supposition  of  their  sincerity.  This,  we  have  seen, 
is  continually  done  by  our  church :  more  or  less 
it  must  be  done  at  all  times  :  and  never  could  it  be 
so  natural  to  do  it,  as  when  the  very  profession  of 
Christianity  brought  with  it  many  dangers  to  men's 
property,  to  their  liberty,  and  even  to  their  lives. 
In  such  times  the  apostles  wrote,  and  in  similar 
times  the  language  was  introduced,  which  has  led 
men  too  frequently  to  confound  the  outward  sign 
with  the  inward  grace  of  baptism ;  or  at  least  to 

*  1  Pet.  ii.  t  1  John  i.  ii. 


173 

suppose,  that  the  latter  necessarily  accompanies 
the  former.  In  such  times  it  was  natural  and  rea- 
sonable to  believe,  that  professed  Christians  were 
real  Christians — that  those  who  were  *  baptized' 
were  indeed  *  regenerate  by  the  Spirit  of  God/ 
And  this  affords  a  most  easy  account  of  the  means 
by  which  the  strong  language,  that  has  been  so  long 
in  use,  was  brought  into  the  church. 

The  circumstances  of  those  times,  as  compared 
with  our  own,  and  the  effect  of  them  upon  the 
language  employed  concerning  professed  Chris- 
tians, have  been  well  set  forth  by  the  learned  pre- 
late already  frequently  referred  to.  Though  be- 
lieving that  Jesus  is  the  Son  of  God,  and  the  Sa- 
viour of  the  world,  *  is  not,'  he  says,  *  regenera- 

*  tion,  yet  it  was  then  almost  an  infallible  test  of 

*  it ;  and  to  persuade  men  to   believe  that  Jesus 

*  was  the  Christ,  was  to  prevail  upon  them  to  be 

*  truly  and  really  converted.     It  was  seldom  seen 

*  among  those  primitive  Christians,  where   there 

*  were  no  carnal  respects  nor  outward  advantages 
•that  could  commend  the  gospel  to  the  secular 
'interests  of  men;  when  the  only  reward  of  pro- 
'  fessing  Christ  was  reproaches,  persecution,   and 

*  martyrdom,  seldom  was  it  seen,  that  any  were 
'  won  over  from  heathenism  or  Judaism,  to  make 

*  profession  of  the  despised  name  of  Christ,  but 

15  ^ 


174 

'  such  as  were  inwardly  renewed  by  that  almighty 
'  grace,  that  can  conquer  all  the  despites  and  af- 

*  fronts  of  the  world :  few  were  so  foolish  as  to 
'profess  Christ  in  hypocrisy,  when  that  hypocrisy 
'  would  endanger  their  own  lives ;  and  yet,  because 

*  it  was  but  in  hypocrisy,  it  could  gain  them  no 
'  benefit  by  his  death.     Therefore  it  is,  that  the 

*  scripture  speaks  of  those,  that  made  a  profession 

*  of  the  name  of  Christ,  as  if  they  were  regene- 
'  rated,  because  it  was  then  almost  an  infallible 
'  mark  of  it.  Thus  you  have  it  in  1  John  iv.  15. 
'  Whosoever  shall  confess  that  Jesus  is  the  Son  of 
'  God,  God  dwelleth  in  him,  and  he  in  God. — But 

*  now,   when  the  very  name  of  a  Christian  is  be- 

*  come  a  title  of  honour,  and  the  same  punishments 
'  do  now  attend  the  denying  of  Christ,  that  then 
'  attended  the  acknowledgment  of  him,  men  may 
'  indeed  be  called  by  his  name  that  never  were 

*  effectually  called  by  his  grace,   and  may  make  a 

*  profession  of  the  true  faith,  and  yet  remain 
'  Christian  infidels.'* 

The   following   quotation   is  from  a  tract,   of 

which   more    particular   notice    will    shortly    be 

taken  : — '  It  is  the  way  of  the  scriptures  to  speak 

'  to  and  of  the  visible  members  of  the  church  of 

Christ,  under  such  appellations  and  expressions 

*  Bp.  Hopkins,  Works,  vol.  ii.  p.  471. 


*  175 

as  may  seem  at  first  hearing  to  imply,  that  they 
are  all  of  them  truly  righteous  and  holy  per- 
sons.— The  reason  of  which  is,  that  they  were 
visibly  by  obligation  and  by  profession  all 
this ;  which  was  thus  represented  to  them,  the 
more  effectually  to  stir  them  up  and  engage 
them  to  live  according  to  their  profession  and 
obligation.'* 

*  Bp.  Bradford,  on  Baptismal  and  Spiritual  Regeneration. 


176 


CHAPTER  X. 


That  Regeneration  is  not  restricted  to  Baptism  by 
the  Church  of  England — by  the  English  Re- 
formers— by  the  Divines  to  ivhose  Authority 
Dr.  Mant  appeals — or  by  the  Society  for  Pro- 
moting Christian  Knowledge, 

I.  The  Church  of  England. — I  here  confine 
myself  strictly  to  the  term  regeneration,  and  not 
merely  to  the  doctrine.  My  proof  is  taken  from 
the  Homily  for  Whitsunday.  It  has  occurred  ac- 
cidentally, and  might  probably  be  supported  by 
other  instances,  were  pains  taken  to  search  for 
them.  I  give  the  passage  at  length,  because  it 
both  exhibits  the  doctrine  of  the  church  on  some 
kindred  points,  of  great  importance,  and  presents 
us  with,  what  must  be,  in  Dr.  M.'s  eyes,  an  extra- 
ordinary phenomenon, — a  discussion  on  regenera- 
tion, and  the  third  chapter  of  St.  John's  gospel, 
without  even  the  mention  of  baptism ! 

*  Where  the  Holy  Ghost  worketh,  there  nothing 
*is    impossible;  as  may  further  also  appear  by 

*  the  inward  regeneration  and  sanciifcation  ofman- 

*  kind.     When  Christ  said  to  Nicodemus,  Unless  a 

*  man  be  born  anew,,  of  water  and  the  Spirit,  he  can- 


177 

*  not  enter  into  the  kingdom  of  God,  (John  iii.  5.) , 
'  he  was  greatly  amazed  in  his  mind,  and  began 

'  to  reason  with   Christ ;   demanding  how  a  man 

*  might  be  horn  which  was  old.     Can  he  enter,  saith 

*  he,  into  his  mother^s  womb  again,  and  so  he  horn 

*  anew  ?  Behold  a  lively  pattern  of  a  fleshly  and 

*  carnal  man !  He  had  Httle  or  no  intelligence  of 

*  the  Holy  Ghost ;  and  therefore  he  goeth  bluntly 

*  to  work,  and  asketh  how  this  thing  were  possible 

*  to  be  true.  Whereas,  otherwise,  if  he  had  known 
^  the  great  power  of  the  Holy  Ghost  in  this  behalf, 

*  that  it  is  he  which  inwardly  worketh  the  regenera- 

*  tion  and  new  birth  of  mankind,  he  would  never 
'  have    marvelled   at    Christ's  words  5   but  would 

*  have  rather  taken  occasion  thereby  to  praise  and 

*  glorify  God. 

'  For  as  there  are  three  several  and  sundry  per- 

*  sons  in  the  Deity ;  so  have  they  three  several 
'  and  sundry  offices  proper  unto  each  of  them  ;  the 
'  Father  to  create,  the  Son  to  redeem,  the  Holy 
'  Ghost  to  sanctify  and  regenerate.  Whereof  the 
'  last,  the  more  it  is  hid  from  our  understanding, 
'  the  more  it  ought  to  move  all  men  to  wonder 

*  at  the  secret  and  mighty  working  of  God's  Holy 
'  Spirit,  which  is  within  us.  For  it  is  the  Holy 
'  Ghost,  and  no  other  thing,  that  doth  quicken  the 

*  minds  of  men  j  stirring  up  good  and  godly  mo- 


178 

*  tions  in  their  hearts,  which  are  agreeable  to  the 

*  will  and  commandment  of  God ;  such  as  other- 
'  wise  of  their  own  crooked  and  perverse  nature 

*  they  should  never  have.     That  which  is  horn  of 

*  the  flesh,  saith  Christ,  is  flesh  ;  and  that  which  is 

*  horn  of  the  Spirit  is  spirit.  (John  iii.  6.)     As  who 

*  should  say,  Man  of  his  own  nature  is  fleshly  and 
'  carnal,  corrupt  and  naught,  sinful  and  disobedient 
Vto  God,  without  any  spark  of  goodness  in  him, 

*  without  any  virtuous  or  godly  motion,  only  given 

*  to  evil  thoughts  and  wicked  deeds.     As  for  the 

*  works  of  the  Spirit,  the  fruits  of  faith,  charitable 

*  and  godly  motions,  if  we  have  any  at  all  in  him, 
'  they  proceed  only  of  the  Holy  Ghost ;  who  is 
'  the  only  worker  of  our  sanctification,  and  maketh 
'  us  new  men  in  Christ  Jesus.     Did   not  God's 

*  Holy  Spirit  miraculously  work  in  the  child  David, 
'  when  of  a  poor  shepherd  he  became  a  princely 
'  prophet  f  (1  Sam.  xviii.  27.)  Did  not  God's 
'  Holy  Spirit  miraculously  work  in  Matthew,  sitting 
'  at  the  receipt  of  custom^  (Matthew  ix.  9.)  when  of 

*  a  proud  publican  he  became  a  humble  and  lowly 
^  evangelist  ^  And  who  can  choose  but  marvel,  to 

*  consider  that  Peter  should  become,  of  a  sim- 

*  pie  fisher,  a  chief  and  mighty  apostle  ?  Paul,  of 
'  a  cruel  and  bloody  persecutor,  a  faithful  disciple 

*  of  Christ  to  teach  the  Gentiles  ^  Such  is  the 
'power  of  the  Holy  Ghost  to  regenerate  men, 


179 

'  and,  as  it  were,  to  bring  them  forth  anew,  so  thai 
'  they  shall  be  nothing  like  the  men  that  they  were 
'  before. 

'  Neither  doth  he  think  it  sufficient  inwardly  to 

*  work  the  spiritual  and  new  birth  of  man,  unless 

*  he  do  also  dwell  and  abide  in  him.  Know  ye 
'  not,  saith  St.  Paul,  that  ye  are  the  temple  of  God, 
^  and  that   his    Spirit  dwelleth  in  you  9    (1   Cor. 

*  iii.  1 6.)  Know  ye  not  that  your  bodies  are  the 
'  temples  of  the  Holy  Ghost,  which  is  within  you  ? 

*  Again  he  saith,  You  are  not  in  the  flesh,  but  in  the 
'  Spirit.     For  why  9  The  Spirit  of  God  dwelleth 

*  in  you.  (Rom.  viii.  9.)     To  this  agreeth  the  doc- 

*  trine  of  St.  John,  writing  on  this  wise  :  The  anoint- 

*  ing  which  ye  have  received — he  meaneth  the  Holy 

*  Ghost — dwelleth  in  you.   (1  John  ii.  27.)     And 

*  the  doctrine  of  Peter  saith  the  same,  who  hath 
'  these  words :  The  Spirit  of  Glory  and  of  God 

resteth  upon  you.     (1  Pet.  iv.  14.) 

*  O  what  a  comfort  is  this  to  the  heart  of  a  true 
'  Christian,  to  think  that  the  Holy  Ghost  dwelleth 
'  within  him  1  If  God  be  with  us,  as  the  apostle 
'  saith,  who  can  be  against  us  ?  (Rom.  viii.  31  ) 

*  O  but  how  shall  I  know  that  the  Holy  Ghost 
'  is  within  me  ^   some  man  perchance  will  say, 


180 

*  Forsooth,  as  the  tree  is  known  by  his  fruit,  so  is 

*  also  the  Holy    Ghost,     The  fruits  of  the  Holy 

*  Ghost,   according  to  the  mind  of  St.  Paul,  are 
'  these :  love,  joy,  peace,  long-suffering,   gentle- 

*  ness,  goodness,  faithfulness,  meekness,  temper- 

*  ance,  he,  (Gal.  v.  22,  23.)     Contrariwise,   the 

*  deeds  of  the  flesh  are  these :  adultery,  fornica- 

*  tion,  uncleanness,  wantonness,   idolatry,   witch- 

*  craft,  hatred,  debate,  emulation,  wrath,  conten- 

*  tion,  sedition,  heresy,  envy,  murder,  drunkenness, 

*  gluttony,  and  such  like. 

*  Here  is  now  that  glass,  wherein  thou  must  be- 

*  hold  thyself,  and  discern  whether  thou  have  the 

*  Holy  Ghost  within  thee,  or  the  spirit  of  the  flesh, 

*  If  thou  see  that  thy  works  be  virtuous  and  good, 

*  consonant  to  the  prescript  rule  of  God's  word, 
'  savouring  and  tasting  not  of  the  flesh,  but  of  the 

*  Spirit;  then  assure  thyself  that  thou  art  endued 
'with    the    Holy   Ghost;    otherwise,   in  thinking 

*  well  of  thyself,  thou  dost  nothing  else  but  deceive 
'  thyself.'^ 

Here  is  the  very  term  regeneration,  and  regene- 
ration by  the  Holy   Ghost,  used  for  a  change  of 

*  The  two  last  paragraphs  furnish  a  very  sufficient  answer  to 
Dr.  M.'s  asst-rfron,  p.  25,  '  (hat,  if  the  work  of  regeneration  is 

*  not  effected  by  baptism, — we  are  left  without,  any  other  cri- 


181 

mmd,  which  produces  *  good  and  godly  motions 

*  in  the  heart ;'  by  which,  and  by  the  conduct  re- 
sulting from  them,  we  are  taught  to  determine 
whether  we  be  endued  with  the  Holy  Ghost  or 
not.  The  term  is  applied  to  the  change  wrought 
in  David,  St.  Matthew,  St.  Peter,  and  St.  Paul. 
Now  what  authority  is  there  for  ascribing  St. 
Peter's  change,  from  *  a  simple  fisher  to  a  mighty 

*  apostle,'  to  his  baptism  .'*  What  for  saying  one 
word  of  baptism  in  the  case  of  *  Matthew,  sitting 

*  at  the  receipt  of  custom,  when  of  a  proud  publican 

*  he  became  a  humble  and  lowly  evangelist  f  And, 
most  of  all,  what  has  the  *  regeneration  of  David, 

*  when  of  a  poor  shepherd  he  became  a  princely 
^  prophet,'  to  do  with  baptism  f — Whatever  be  the 
nature  of  the  change  here  described  by  it,  the 
passage  demonstrates,  that  the  church  does  not 
confine  the  term  to  baptism,  or  the  effect  of  bap- 
tism, or  consider  *  any  other  than  baptismal  rege- 
^  neration  as  impossible  in  this  world.' 

II.  The  English  Reformehs. — Here,  again, 
I  do  not  pretend  to  have  carried  my  investigation 
to  aiiy  great  length.  A  few  decisive  passages 
must  suffice. 

t«rion,  than  '  our  own  imaginations,  or  our  own  feelings,  to  de 
'•  tertniue  whether'  we  are  regenerate  or  not. 
16 


182 

Archbishop  Cranmer  is  unequivocal  in  decla* 
ring,  that  the  inward  grace  does  not  always  ac- 
company the  outward  sign.  He  says,  *  As  in  bap- 
'  tism,  those  who  come  feignedly,  and  those  that 

*  come  unfeignedly,  both  be  washed  with  the  sa- 
'  cramental  water ;  but  both  be  not  washed  with 
'  the  Holy  Ghost,  and  clothed  with  Christ :  so  in 

*  the  Lord's  supper.'  &ic.*     And,  again,  *  Whoso- 

*  ever  cometh  to  that  water,  being  of  the  age  of 
'  discretion,  must  examine  himself  duly,  lest  if  he 
'  come  unworthily,  (none  otherwise  than  he  would 

*  come  unto  other  common  water,)  he  be  not  re- 

*  newed  in  Christ,  but  instead  of  salvation  receive 
*his  damnation.'— Does,  then,  this  venerable  me- 
tropolitan and  martyr  '  doubt  the  inward  and  spi- 
'  ritual  grace  of  baptism,'  and  *  deny  its  sacra- 

*  mental  character  ?'  No  one,  assuredly,  will  affirm 
it. — This,  however,  i&  not  precisely  the  subject  of 
the  present  chapter. 

Latimer^  bishop  and  martyr,  speaks  more  di- 
rectly upon  it. — '  Christ  saith.  Except  a  man  be 

*  born  again  from  above,  he  cannot  see  the  kingdom 

*  of  God.     He  must  have  regeneration :  and  what 

*  is  this  regeneration  ?  It  is  not  to  be  christened  in 

^  water   (as   these   firebrandsf   expound   it,)    and 

*  Fathers  of  the  English  Church,  vol.  iii.  p,  335* 
■  t  Meaning  the  Papists. 


.   183 

"  nothing  eke.  How  is  it  to  be  expounded  then  f 
VSt.  Peter  showeth,  that  one  place  of  Scripture 
•'  declareth  another.. ..Saith  St.  Peter,  *  We  be  born 

*  again.     How  ?  JVot  by  a  mortal  seed,  but  by  an  im- 

*  mortal.     What  is  the   immortal  seed  ?   By  the 

*  word  of  the  living   God.     By  the  word  of  God 

*  preached  and  opened.     Thus  cometh  in  our 


Dr.  M.f  quotes  from  this  venerable  reformer 
a  passage  which  contains  nothing  decisive  :  but 
how  far  he  is  from  sanctioning  Dr.  M.'s  doctrine, 
that  regeneration  or  new-birth  is  *  conveyed  ex- 

*  clusively  by  baptism,'  the  reader  may  now  judge. 

Hooper,  bishop  and  martyr.     *  Such  as  be  bap- 

*  tized  must  remember,  that  repentance  and  faith 

*  precede  this  external  sign ;   and  in  Christ  the 

*  purgation   was   inwardly  obtained,   before  the 

*  external  sign  was  given.     So  that  there  are  two 
^  kinds   of  baptism,    and   both   necessary.      The 

*  one  interior,  which  is  the  cleansing  of  the  heart, 

*  the  drawing  of  the  Father,  the  operation  of  the 

*  Holy  Ghost :  and  this  baptism  is  in  man,  whe?i 
'  he  believeth,  and  trusteth  that  Christ  is  the  only 

*  actor  of  his  salvation.' — *  Thus  be  the  infants 

*  Fathers,  &c.  vol.  ii.  p.  654,  655.  f  P-  '-^7- 


184 

*  examined  concerning  repentance  and  faitb,  be- 
'fore  they  be  baptized  with  water;  at  the  con- 

*  templation  af  which  faith,  God  purgeth  the  soul. 

*  Then  is  the  exterior  sign  and  deed  not  to  purge 

*  the  heart ;  hut  to  confirm,  manifest,  and  open  unto 
'  the  ivorld,  that  this  child  is  God's.' — *  A  traitor 
*may  receive  the  crown,  and  yet  be   true  king 

*  nothing  the  more :    so  a  hypocrite   and   infidel 

*  may  receive  the  external  sign  of  baptism,  aad 

*  yet  be  no  Christian  man  any  the  more ;  as  Simon 

*  Magus  and  others.'* 

The  discerning  reader  will  discover,  in  this  pas- 
sage, corroboration  of  several  things  which  have 
already  been  advanced,  and  of  some  which  re- 
main to  be  urged. 

John  Frith,  martyr.     '  This  outward  sign  doth 

*  neither  give  us  the  Spirit  of  God,  neither  yet 

*  grace,  that  is,  the  favour  of  God.  For,  if 
'  through  the  washing  of  the  water  the  Spirit  of 

*  grace   were   given,    then  it  would   follow,   that 

*  whosoever  were  baptized  in  the  water  should 
'  receive  this  precious  gift.     But  that  is  not  so ; 

*  wherefore  I  must  needs  conclude,  that  this  out* 
^  ward   sign,  by  any  power  or  influence  that  it 

*  Fathers,  &c.  vol.  v.  p.  169, 170, 171» 


185 

^hath,    bringeth   not    the  Spirit  and   favour    of 

*  God.     That  every  one  receiveth  not  this  trea- 

*  sure  in  baptism  it  is  evident :  for  put  the  case, 
'  that  a  Jew  or  an  infidel  should  say  that  he  did 

*  believe,  and  believe  not  indeed;  and  upon  his 
'words  were  baptized  indeed,  (for  no  man  can 
'judge  what  his  heart   is,   but  we  must  receive 

*  him  unto  baptism,  if  he  confesses  our  faith 
'with  his  mouth,  albeit  his  heart  be  far  from 
'  thence,)  this  miscreant,  now  thus  baptized,  hath 
'  received  this  outward  sign  and  sacrament  as  well 
'  as  the  most  faithful  man  believing."'^  Howbeit, 
'  he  neither  receiveth  the  Spirit  of  God,  neither 
'  yet  any  grace,  but  rather  condemnation.' — '  It 
'  folio weth  that  the  outward  sign  giveth  no  man 
'  any  grace.  Moreover,  if  the  Spirit  of  God  and 
'  his  grace  were  bound  unto  the  sacraments,  then 
'where  the  sacraments  were  ministered,  there 
'  must  the  Spirit  of  grace  wait  on ;  and  where 
^  they  were  not  ministered  should  be  neither  Spirit 
'  nor  grace.  But  that  is  false .;  for  Cornelius  and 
'  all  his  household  received  the  Holy  Ghost,  before 

*  they  were  baptized.  Here  we  may  see  that,  as 
'  the  Spirit  of  God  lighteth  where  he  will,  neither 
^  is  he  bound  to  any  thing.  Yea,  and  this  exam- 
'  pie  doth  well  declare  unto  us,  that  the  sacraments 
^  are  given  to  be  an  outward  witness  to  all  thp  con- 

*  Qu.  living  ? 

IG  * 


186 

^  gregation  of  that  grace,  which  is  given  before  pri* 
'  vately  to  every  man.' — '-When  we  baptize  one 

*  that   is  come  unto  the  years  of  discretion,  we 

*  ask  of  him  whether  he  believe :  if  he  answer, 
'  Yea,    and    desire  baptism,   he   is   baptized :  so 

*  that  we  require  faith  of  him,  before  he  be  bap- 
'tized,  (which  is  the  gift  of  God,  and  cometh 
'  of  grace,)  and  so  it  is  an  outward  sign  of  his  in- 
'  visible  faith,  which  was1)efore  given  him  of  God.' 

'His  supposition'  (Rastall's)  *is,  that  all  men 

*  which  are  baptized  with  material  water,  are  very 

*  Christian  men,  and  have  the  true  faith,  and  are 

*  those  which  Paul  affirmeth  to  be  without  sj)ot, 

*  blame,  or  wrinkle.^    But  thereto  I  say,  Nay :  for 

*  even  as  the  outward  circumcision  made  not  the 
'  Jews  the  elect  people,  and  children  of  salvation ; 

*  so   doth  not  the  outward  baptism  make  us  the 

*  faithful  members  of  Christ :  but,   as  they  were 

*  the  children  of  God,  who  were  inwardly  circum- 
*cised,   even  so  they,  that  are  washed  inwardly 

*  from  the  concupiscence  of  this  world,  are  the 
'  members  of  Christ.'f 

Clement,  who   escaped    martyrdom    by  dying 
in  prison.     *  Until  the  Spirit  of  regeneration  be 

*  See  Mant,  p.  33.    Above,  p.  52. 

t  Fathers,  &c.  voL  i.  p.  384—386,  40&. 


187 

*  given  us  of  God,  we  can  neither  will,  do,  speak, 

*  nor  think  any  good  thing,  that  is  acceptable  in 

*  his  sight.     Let  us  therefore  always  pray  to  God, 

*  that  he  will  make  in  us  a  clean  heart,  and  renew 

*  in  us  an  upright  spirit.''^  Let  the  reader  observe 
the  connexion  of  the  parts  in  this  sentence,  and 
then  determine  whether  it  be  not  an  exhortation 
to  us  to  pray  for  regeneration.^ 

Dr.  M.   quotes  from  King  Edward's  catechisna 
as  follows  :  '  Baptism  doth  represent  and  set  be- 

*  fore  our  eyes  that  we  are  by  the  Spirit  of  Christ 

*  new  born,  and  cleansed  from  sin ;  that  we  be 
'  members  and  parts  of  his  church,  received  into 
'  the  communion  of  saints.     For  water  signifieth 

*  the  Spirit.'  What  confirmation  of  his  sentiments 
Dr.  M.  finds  in  this  passage,  I  am  at  a  loss  to  con- 
ceive. That  baptism  *  represents'  and  *  signifies' 
these  things  is  not  disputed  :  but  that  it  was  the 
doctrine  of  King  Edward's  days,  that  the  sign  and 
the  thing  signified  always  went  together,  no  one, 
I  think,  can  believe,  after  reading  the  passages  just 
recited.  Of  this,  however,  I  add  one  more  con- 
firmation from  another  catechism  of  great  repute, 
I  mean,  that  usually  called  Dr.  Nowell's.     It  is 

*  Fathers,  &c. vol.  iv.p.  296.     Clement's  Confession  '  maybe 

*  looked  upon  as  an  account  of  the  belief  of  the  professors  in 

*  (bose  days.'    Sirype* 

t  Mant,  p,  43, 


188 

supposed  to  have  been  prepared  by  the  same  per- 
sons who  drew  up  our  articles.  It  was  sanctioned 
by  the  convocation  which  sanctioned  the  articles. 
It  was  recommended  by  the  king's  letters  patent, 
and  its  use  enjoined  by  the  privy  council.  It  has 
also  been  recently  re-published  by  two  distin- 
guished prelates,  Bishop  Cleaver  and  Bishop 
Randolph.  Now  in  what  manner  does  this  cate- 
chism speak  upon  the  point  before  us  ?  It  speaks 
in  a  manner  which  may  serve  as  a  key,  perhaps, 
to  the  right  understanding  of  many  of  Dr.  M.'s 
quotations.  '  The  water  is  only  a  representation 
'  of  divine  things,  but  by  no  means  a  trifling  or 
'  false  one,  inasmuch  as  the  truth  of  the  things 
'themselves  is  united  with  it;  for  as  God  offers  us 

*  in  baptism  tlie  forgiveness  of  our  sins  and  new- 
^  ness  of  life,  so  are  they  truly  received  by  us. 
'  Far  be  it  from  us  to  suppose  that  God  would  de- 

*  lude  us  with  false  appearances.'  Now  had  Dr. 
M.  observed  this  passage,  would  he  not  have 
deemed  it  decisively  in  his  favour  ?  But  hear  how 
it  is  interpreted  in  what  presently  follows.  '  But 
'  all  do  not  indiscriminately^  and  in  common,  obtain 
'  this  grace  {regeneration.)  The  faithful  alone  reap 
^this  blessing.     The  unbelieving,    by  rejecting   th^ 

*  promises  of  God  presented  in  baptism,  shut  them- 

*  selves  out,  and  go  away  empty  :  yet  they  do  not 
■*  cause  the  sacraments,  for  that  reason,  to  lose  their 


189 


^nature  and  virtue.  The  use  of  baptism  there- 
*  fore  consists  in  faith  and  repentance.' — No  doubt 
many  of  Dr.  M.'s  authorities  are  to  be  understood 
in  the  same  way :  that  is,  they  speak  only  of  those 
who  *  receive  the  sacraments  rightly,'  though  he 
has  understood  them  to  speak  of  all,  to  whom 
the  sacraments  are  *  rightly  administered.' 

III.  The  Fathers  and  other  Divines  cited 
BY  Dr.  Mant.— I  had  not  intended  at  all  to  med- 
dle with  any  other  of  Dr.  M.'s  authorities,  than 
the  scriptures,  and  the  sanctioned  writings  of  the 
church  of  England  :  and  I  have  intimated  as  much 
in  a  note  on  a  former  chapter.  My  reasons  were, 
partly,  that  I  consider  no  other  authorities,  how- 
ever respectable,  as  binding  upon  us,  either  as 
Christians,  or  as  churchmen ;  and  partly  the  time 
and  labour,  which  the  examination  of  various  au- 
thors, to  collect  their  sentiments  upon  a  given 
topic,  must  cost.  But,  in  turning  over  the  pages 
of  a  valuable  periodical  publication,  I  have  met 
with  a  number  of  passages,  which  may  sufficiently 
answer  my  purpose,  and  which  will  doubtless  add 
to  the  reader's  satisfaction. 

Dr.  M.  avails  himself  with  great  confidence  of 
the  authority  of  the  fathers :  and  I  readily  admit, 
that  he  may  adduce  many  things  from  them  which 


190 

Hiay  be  really,  and  many  more  which  are  op- 
parently,  favourable  to  his  views.     He  observes, 

*  Baptism,  indeed,  and  regeneration,   the   terms 

*  which  specifically  denote  the  outward  sign  and  the 

*  spiritual  grace,  appear  to  have  been  employed  by 

*  early  Christians,  as  expressions  of  the  same  im- 

*  port.'  But  would  Dr.  M.  hence  infer,  that  the 
two  things  were  believed  to  be  the  same,  or  inse- 
parably connected  together  ?  St.  Austin,  as  quoted 
in  the  *  Homily  of  common  prayer  and  the  sacra- 

*  ments,'  will  furnish  him  with  a  better  explanation 
of  the  fact.     *  He  saith,  If  sacraments  had  not  a 

*  certain  similitude  of  those  things  of  which  they 

*  be  sacraments,  they  should  be  no  sacraments  at 
'  all.  •  And  of  this  similitude  they  do,  for  the  most 
*^art,  receive  the  names  of  the  selfsame  things  they 
'  signify.^  Combine  with  this,  what  was  observed 
at  the  close  of  the  preceding  chapter,  concerning 
the  circumstances  of  the  primitive  times,  and  the 
comparatively  few  instances,  in  which  the  profes- 
sion of  faith  was  separated  from  a  real  conversion 
of  the  heart  unto  God ;  and  the  interchange  of 
the  terms  for  each  other  will  be  satisfactorily  ex- 
plained, without  supposing  that,  among  primitive 
Christians,  the  sign  was  confounded  with  the  thing 
signified,  or  the  one  supposed  to  be  inseparable 
from  the  other. 


191 

This  may  account,  as  far  as  it  is  necessary  to 
account,  for  the  language  quoted  from  Justin 
Martyr* 

St.  Austin  is  the  only  father  whom  Dr.  M. 
cites,  besides  Justin,  and  the  language  ascribed  to 
him  has  been  noticed  above. f  To  Dr.  M.'s 
quotation,  I  beg  leave  to  oppose   what  follows. 

*  Theodoret's  opinion,  as  often  quoted  by  the  old 

*  writers — is.  Gratia  sacramentum  aliquando  prcece- 

*  dit,  aliquando sequitur,  aliquando  nee  sequiiur.'l  St. 
'Augustine    (on   the   77th  Psalm)  thus  resolves^ 

*  Omnes  eundem  potum  spiritualem  biberunt,  sed  non 

*  in  omnibus  bene  placitum  est  Deo  :  et  cum  essent 

*  omnibus  communia  sacramenta,  non  communis  trat 

*  omnibus    gratia,    quce   sacramentorum   virtus   est. 
'  Sicut  et  nunc,  jam  revelatd  fide,  quce  tunc  velaba- 

*  tur,  omnibus,  in  nomine  Patris,  et  Filii,  et  Spiritus 
'  Sancti  baptizatis,  commune  est  lavacrum  regenera- 

*  iionis  ;  sed  ipsa  gratia,  cujus  sunt  sacramenta,  qua 
'  membra  corporis  Christi  cum  suo  capite  regeneraia 

*  sunt,  non  communis  est  omnibus.k^     In   his  fifth 

*  Tracts,  p.  38.  t  P  49,  note. 

J  Grace  sometimes  precedes  the  sacraiiaeit,  sometimes  follows 

*  it,  and  sometimes  does  not  even  follow  it.' 

§  *  All  did  driiik  the  same  spiritual  drink,  but  not  with  all  was 
*God  well  pleased:  and,  whereas  the  sacraments  were  coaimou 

*  to  all,  the  grace  was  not  common  to  all,  which  constitutes  the 

*  virtue  of  the  sacraments.     So  also  now,  when  faith  is  revealed, 

*  which  was  then  veiled,  the  laver  of  regeneration  is  comnaon  to 


*  book  against  the  Donatists,  c.  24,  he  says,  Christ 
Hs  put  on  sometimes^  usque  ad  sacramentiper' 
^  ceptionem,  as  far  as  the  receiving  of  the  sacra- 

*  ment,  sometimes  also  unto  sanctifcation  of  life  ;  the 
^  first  is  common  to  good  and  bad,  the  other  is  pro- 
'per  to  the  good  and  godly.     St.  Chrysostom,   in 

*  his  fifth  homily  on  St.  Matthew,  observes,  Many 

*  are  baptized  with  water ^  who  are  not  baptized  with 

*  the  Holy  Ghost ;  they  seem  to  be  the  sons  of  God 

*  in  respect  of  their  baptism,  but  indeed  they  are  not 

*  the  sons  of  God,  because  they  are  not  baptized  with 

*  the  Holy  Ghost,  St.  Jerome  has  a  similar  pas- 
*sage,  in  his  commentary  on  the  third  chapter  of 
'the  Galatians.'* 

More  direct  contradiction  to  Dr.  M.'s  prin- 
ciples cannot  easily  be  conceived.  Instead  of 
regeneration  being  always  conveyed  by  baptism, 

*  Grace  sometimes  precedes,  sometimes  follows, 

*  and    sometimes   not    even   follows,    the    sacra- 

*all,  who  are  baptized  in  the  name  of  the  Father,  and  of  the 

*  Sou,  and  of  the  Holy  Ghost ;  but  the   grace  itself,   of  which 

*  they  are  sacraments,  and  by  which  the  members  of  the  body 

*  of  Christ  are  regenerated  with  their  head,    is  not  common  to 

*  all.' 

♦  Christian  Observer,  1804,  p.  565.  Many  valuable  papers, 
connected  with  the  subjects  of  this  work,  are  dispersed  through 
the  volumes  of  the  Christian  Observer.  See  particularly,  vol. 
for  1802,  p.  764:  1803,  p.  396,  561  i  804,  p.  565  :  1809,  p.  794  : 
1811,  p.  584:  181-2,  p.  365:  1813,  p.  161,  &c. 


193 

*ment.'  Instead  of  all  baptized  persons  being 
spiritually  regenerate,  '  The  washing  of  regenera* 

*  tion   is   common  to  all,  but  not  so  that  grace 

*  of  the  sacrament,   by  which   the   members   of 

*  Christ  are  regenerated  with  their  head.'     *  The 

*  putting  on  of  Christ,  as  far  as  the  receiving  of 

*  the  sacrament,  is  common  to  good  and  bad ;  the 
•^  putting  him  on  to  the  sanctification  of  life  is 
'  peculiar  to  the  good  and  godly.'     *  Many  are 

*  baptized  with  water,  who  are  not  baptized  with 
^  the  Holy  Ghost ;  and  these  are  not  indeed  the 

*  sons  of  God.' 

These  passages  evince,  both  that,  in  the  judg- 
ment of  these  fathers,  regeneration  is  not  re- 
stricted, either  as  to  the  name  or  the  thing,  to 
what  takes  place  at  baptism  ;  and  that  baptism 
may  be  *  rightly  administered,'  and  no  spiritual  re- 
generation conveyed. 

Hooker  may  be  deservedly  placed  at  the  head 
of  the  more  modern  divines  of  whose  authority 
Dr.  M.  avails  himself.  In  the  same  place,  from 
which  I  have  taken  the  above  quotations  from 
the  fathers,  I  find  the  following  observations  re- 
specting his  sentiments,  on  the  subject  before  us : 

*  No  author  is  more  express  as  to  the  efficacy  of 
'the  sacraments,  and  the  necessity  of  our  using 


194 

^'them,  than  he  is:  but,  by  comparing  different 

*  parts  of  his  works  together,  it  will  appear,  that 

*  he  did  not  extend  their  virtue  in  that  unlimited 

*  and  indiscriminate  manner'  which  some  now 
wish  to  do.  '  Speaking,  as  he  generally  does,  in 
'  the  name  of  real  believers,-  he  uses  language 
which  constitutes  Dr.  M.'s  only  quotation  from 
him,  as  follows :  ^  As  we  are  not  naturally  men 
*^  without  birth,  so  neither  are  we  Christian  men,  in 

*  the  eye  of  the  church  of  God,  but  by  new  birth  ; 

*  nor  according  to  the  manifest  ordinary  course  of 

*  divine  dispensation,  new  born,  but  by  that  bap- 

*  tism,  which  both  declareth  and  maketh  us  Chris- 

*  tians.  In  which  respect  we  justly  hold  it  to  be 
'  the  door  of  our  actual  entrance  into  God's  house, 

*  the  first  APPARENT  beginning  of  life  ;  a  seal  per- 

*  haps  to  the  grace  of  election  before  received,  but 

*  to  our  sanctijication  here,  a  step  that  hath  not  any 

*  before  it.'* 

If  the  reader  will  duly  attend  to  the  words 
marked  in  italics,  and  which  are  certainly  very 
important  to  the  sense  of  the  passage,  he  may  find 
the  whole  much  less  favourable  to  Dr.  M.'s  sen. 
timents,  than  might  at  first  be  supposed.  Hooker 
speaks  principally  of  what  takes  place  *  in  the  eye 

*  of  the   church,'    of  '  our   entrance   into   God'^ 

^  Book  V.  c.  60.  p.  248. 


195 

'  house,'  or  the  church ;  of  '  the  first  apparent  be- 
'  ginning  of  life ;'  of  *  the  ordinary  course  of  di- 
'  vine   dispensation  ;'   and   of  *  our   sanctification 

*  here :'  which  last  expression,  when  compared 
with  his  avowed  sentiment,  that  '  grace'  and  *  the 

*  inward  baptism/  may  precede  the  outward,  must 
evidently  mean  our  separation  and  outward  con- 
secration to  God,  as  before  explained  from  Bishop 
Hopkins. 

On  the  whole,  the  following  passages  will  be 
found,  I  think,  much  more  clearly  against  Dr.  M. 
than  this  appears  to  be  in  his  favour. 

'  They,'  the  sacraments,  *  are  not  physical,  but 

*  moral  instruments  of  salvation,  duties  of  service 
^  and  worship  ;  which  unless  we  perform  as  the 

*  author  of  grace  requireth,  they  are  unprofitable  : 
^for,  all  receive  not  the  grace  of  God  which  receive 
'  the  sacraments  of  his  grace.''*  How  does  this  ac- 
cord with  Dr.  M.'s  notion  of  a  sacrament  necessa- 
rily or  constantly  conveying  the  inward  grace  of 
which  it  is  a  sign  ^ 

'  If  outward  baptism  were  a  cause  in  itself  pos- 

*  sessed  of  that  power,  either  natural  or  superna- 

*  tural,  without  the  present  operation  whereof  no 

*  Book  r.  §  57.  p.  239. 


196 

*  such  effect  could  possibly  grow ;  it  must  tben 

*  follow,  that — no  man  could  ever  receive  grace 

*  before   baptism :    which   being   apparently   both 

*  known,  and  also  confessed  to  be  otherwise,'  &c.* 

Again  :  *  It  is  on  all  parts  gladly  confessed,  that 
'  there  may  be  in  divers  cases  life  by  virtue  of  in- 

*  ward  baptism,  even  where  outward  is  not  found. 'f 

Is  not  this  regeneration  before  baptism?  and 
without  baptism  f  Yet  Dr.  M.  says,  '  no  other  than 
'  baptismal  regeneration  is  possible  in  this  world.* 

Bishop  Beveridge  is  an  author  whom  Dr.  M, 
repeatedly  quotes:  and  certainly  the  language 
which  in  one  sermon  he  uses,  respecting  the  con- 
nexion between  regeneration  and  baptism,  is  very 
strong.  Yet  the  following  passages,  from  his 
seventy-third  sermon,  (on  1  Pet.  i.  3.)  show  that 
there  was  no  small  difference  between  his  senti- 
ments and  those  of  Dr.  M. 

*  When  a  man  believes  in  Christ  the  second 
•^  Adam,  and  so  is  made  a  member  of  his  body,  he 
'  is  quickened  and  animated  by  his  Spirit,  which 
'  being  the  principle  of  a  new  life  in  him,  he 
'  thereby  becomes  a  new  creature,  another  kind  of 

*  Book  V.  p.  246,  247.  f  Ibid.  p.  250. 


197 

«  creature  from  what  he  was  before,  and  therefore 

*  is  properly  said  to  he  born  again,  not  of  blood, 
^  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
^  man,  hut  of  God. — His  whole  nature  is  changed. 

*  — He  hath  a  new  set  of  thoughts  and  affections, 

*  a  new  sight  and  sense  of  God,  a  new  bias  upon 

*  his  mind,  so  that  he  is  now  as  much  inclined  to 
'  virtue  as  he  was  before  to  vice ;  and  of  a  foolish, 
'proud,  sinful,  and  carnal  creature,  is  become 
^  wise,  and  humble,  and  holy,  and  spiritual. — And 

*  whereas  other  men  are  born  only  of  the  flesh, 
'  such  a  one  is  regenerate  or  born  again  of  the 

*  Spirit,  according  to  that  remarkable  saying  of  our 

*  blessed  Saviour,  That  which  is  born  of  the  flesh  is 
^  flesh,  and  that  which  is  born  of  the  Spirit  is  spirit, 

*  every  thing  being  of  the  same  nature  with  that, 
^  from  which  it  proceeds. — Hence  all  such  are 
* /jailed  the  sons  of  God,  and  are  really  so.'* 

All  this,  and  much  more  to  the  same  effect, 
occurs  under  the  first  general  head  of  the  sermon, 
namely,  *  That  the  saints  of  God  are  begotten 

*  again  by  him.'  The  venerable  prelate  quotes 
John  iii.  5.  yet  he  says  not  a  word  of  baptism  in 
the  whole  discussion!  Nay,  were  it  possible  for 
any  one  to  persuade  himself,  that  such  a  change, 
las  he  describes,  is  made  in  the  nature  of  every 

*  Beveridge's  Works,  vol.  i.  p.  609,  610= 
17  * 


198 

man  by  his  baptism,  the  bishop  shows,  that  he,  at 
least,  has  no  such  thing  in  his  contemplation; 
for  he  expressly  refers  it  to  the  time,  *  when  a 

*  man  believes  in  Christ,'  not  to  the  time  when 
he  is  baptized. 

The  learned  Joseph  Mede  is  quoted  by  Dr.  M. 
for  the  sentiment,  *  that  in  the  baptism  of  Christ 

*  the   mystery   of    all   our   baptisms  was  visibly 

*  acted ;  and  that  God  says  to  every  one  truly  hap- 

*  iizedf  as  he  said  to  him,  in  a  proportionable 

*  sense,  Thou  art  my  son,  in  whom  I  am  well 

*  pleased.'*  Now  surely  it  is  but  reasonable,  un- 
less the  context  irresistibly  determine  otherwise, 
to.  understand  here,  by  *  truly  baptized,'  what  our 
church  expresses  by  '  receiving  baptism  rightly.' 
For  who  would  presume  to  affirm,  that  God  says 
to  a  wicked  man,  hypocritically  receiving  bap- 
tism. "  Thou  art  my  son,  in  whom  I  am  well 
"  pleased  ?" — And  that  Mode's  sentiments  do  in- 
deed correspond  with  this  interpretation,  as  well 
that  he  does  not  confine  regeneration  to  the  period 
of  baptism,  will  be  evident  from  the  following  ex- 
tract.    *  Regeneration,  or  new  birth,  consists  of 

*  these  two  parts — repentance  towards  God,  and 
^  faith  towards  our  Lord  Jesus  Christ: — that  is,  the 
'  whole  mystery  of  regeneration,  whereby  a  man 

*  Tracts,  p.  36. 


199 

^  becomes  the  child  of  God,  and  a  member  of  the 

*  kingdom  of  heaven.     Both  joined  together  make 

*  a  new  birth,  or  a  neiv  manJ^  How  does  this 
agree  with  the  idea,  that  the  new  birth  is  insepa- 
rable from  baptism,  and  *  that  no  other  than  bap- 

*  tismal  regeneration  is  possible  in  this  world  ?' 

In  his  second  tract,  Dr.  M.  twice  refers  to 
Barrow.  The  reader  who  will  turn  to  the  second 
Tolume  of  his  works,  Sermon  34,  will  find,  that 
this  great  man  'represents  regeneration  to  be  a 

*  spiritual  change,  effected  by  the  influence  of  the 

*  Holy  Spirit,  on  the  mind,  the  will,  and  the  affec- 

*  tions  of  an  adult  sinner, 'f  and  even  describes, 
somewhat  minutely,  the  sort  of  process  by  which 
it  is  produced.  *  Both  these  operations  together,' 
be   says,    *  (enlightening   our   minds,    sanctifying 

*  our  will  and  affections,)  do  constitute  and  ac- 
'complish  that  work,  which  is  styled  the  regene- 

*  RATION,  renovation,  vivijication,  neiv  creation,  re- 
<  surreciion  of  man ;    the   faculties   of  our  souls 

*  being  so  improved,  that  we  become  as  it  were 
'  other  men  thereby ;  able  and  apt  to  do  that,  for 
^  which  before  we  were  altogether  indisposed  and 
'  unfit.' — Barrow,  therefore,  is  a  stranger  to  Dr. 

»  Mede's  Discourses,  1652,  p.  30. 
t  Christian  Observer,  1812,  p.  342 


200 

M.'s  distinction  between  regeneration  and  renova- 
tion :  nor  does  he  appear  to  have  any  idea  of  con- 
fining regeneration  to  baptism. 

The  foUomng  passage  is  from  Archbishop  Til- 
lotsoii's  Sermon  on  Galatians  vi.  15.  *  After 
^  many  strugglings  and  conflicts  with  their  lusts, 
*.and  the  strong  bias  of  evil  habits,  this  resolution, 
•assisted  by  the  grace  of  God,  does  effectually 
'prevail,  and  make  a  real  change  both  in  the 
'  temper  of  their  minds,  and  the  course  of  their 
'  lives  ;  and  when  that  is  done,  and  not  before,  they 
'  are  said  to  be  regenerate.* 

If  then,  in  preaching  regeneration  to  baptized 
adults,  we  be  guilty  of  fanaticism  ^  and  heresy,' 
we  have  the  satisfaction  of  knowing,  that  the 
profound  Barrow,  and  the  *  proverbially  sober' 
Tillotson,  have  erred  before  us,  and  set  us  the 
example ! 

I  add  only  the  following  sentence  from  the 
work,  to  which  I  have  acknowledged  myself  in- 
debted for  most  of  these  extracts.  *  It  is  almost 
'unnecessary  for  us  to  remark,  that  it  is  usual 
^  with  our  old  divines  to  speak  of  bad  Christians- 
^  as  being  unregenerate  men :  frequent  instances 


201 

*t>f  this  occur  in  the   writings   of  Dr.   Jackson, 

*  Dr.  Hammond,  Bishop  Hall,  Bishop  Sanderson, 

*  and  many  others  divines.* 

IV.  The  Society  for  promoting  Christian 
Knowledge. — My  proposition  is,  that  neither  has 
this  society,  in  the  works  which  it  has  circulated, 
been  at  all  accustomed  to  restrict  regeneration  to 
any  thing,  which  takes  place  at  baptism. — To 
ascertain  the  fact,  I  have  looked  into  no  more 
than  three  of  its  tracts,  each  of  which  decisively 
proves  my  assertion. 

The  first  is  the   *  Directions  for  a  devout  and 

*  decent  behaviour  in  the  public  worship  of  God,' 
which,  it  has  been  already  observed,  point  out 
the  collect  for  Christmas-day   as   '  a  Prayer  for 

*  Regeneration  :'  directly  contrary  to  Dr.  M.'s 
principle,  that  we   are   not  to   be  *  instructed  to 

*  pray  after  baptism  for  regeneration.'  This,  at 
least,  was  the  case,  if  I  mistake  not,  with  all  edi- 
tions of  the  tract  up  to  the  year  18l2.f 

The  next  is,  '  An  account  of  the  beginnings 
'  and  advances  of  a  spiritual  life,'  which  though 

*  Christian  Observer,  1804,  p.  566. 
fThe  history  of  the  change  may  be  seen,  Chris.  Ob.  1814,  p- 
292.    '  The  objection  rested  on  the  words  containing  false  doc- 
'trine,  gince  we  were  regenerated  in  baptism  only,' 


202 

written  by  another  hand,  has  always  accompanied 
Scougal's  Life  of  God  in  the  Soul  of  Man.'  The 
two  works  were  first  introduced  to  the  world  by 
Bishop  Burnet,  who  wrote  a  preface  to  them. 
My  quotations  are  from  *  the  fourteenth  edition, 
'  carefully  corrected,'  and  published  by  the  So- 
ciety in  1801.  In  this  tract,  we  find  much  con- 
cerning *  converted^  men,  '  the  beginnings  of 
'conversion,'  *  first  awakenings,'  *the  inward  lead- 
^ings  of  God's  Spirit,  perceived  by  us,'  and  other 
matter,  which  might  have  been  thought  very  en- 
thusiastic, had  it  proceeded  from  a  more  question- 
able source  than  the  Society  for  Promoting 
Christian  Knowledge.  But  besides,  this  one  sec- 
tion is  expressly  entitled, '  The  beginnings  of  rege- 
^  neration.'  Nor  does  this,  or,  as  far  as  I  have  ob^ 
served,  any  contiguous  part  of  the  book,  make 
even  an  allusion  to  baptism!  On  the  contrary,  the 
author,  having  shown  'the  state  of  most  young 

*  persons,'  that  too  many  of  them  '  will  not  let' 
themselves  *  think  seriously,  lest  the  impressions 
*of'  their  'education  return  upon'  them;  and 
others  have  '  nothing  to  think  of,  having  never 
"  had  a  right  scheme  of  religion  set  before'  them ; 
proceeds  as  follows ;  '  But  when  God  hath  a  pur- 

*  pose  of  love  towards  any  such,  as  are  either  lost 
*in  vice,  or  ruined  in  an  insensible  neglect  of  God 

*  and  divine  things,  he  usually  begins  to  deal  with 


203 

^  them  upon  great  and  sudden  emergencies,  by  s^ 

*  sickness,  some  great  and  outward  trouble,  or  the 

*  loss  of  a  dear  friend,  which  have  brought  on 
'  melancholy ;  and  perhaps  sometimes  upon  the 

*  commission  of  some  great  sin,  that  fills  the  con- 

*  science  with  horror :  any  of  these  cases  meeting 
'  with  some  serious  good  sermon,  or  the  converse 
*of  a  sincerely  pious  and  affectionately  devout 

*  person,  or  the  reading  of  some  good  book,  will 
'  often  occasion  a  great   excitation   of  mind,  to 

*  consider  the  condition  and  danger  such  a  person 

*  is  in ;  and  though  I  deny  not  but  some  are  insen- 
*sibly,    and,   by    degrees,   slowly    wrought   to    a 

*  change  of  heart  and  life,  (and  indeed  there  are 

*  no  rules  to  be  given  to  the  Almighty,)  yet  com- 

*  monly  the  change  is  notable  in  the  first  begin- 

*  ning  ;  a  horror  for  past  sins,  and  sad  apprehen- 
*sions  of  the  judgments  of  God  usually  break  in 
'first.' 

On  this  '  horror  for  past  sins'  the  next  sectioH 
is  employed :  and  the  author  judiciously  ob- 
serves, that  *  none  are  to  measure  their  first  re- 

*  GENERATION,  either  by  the  vehemence  or  by  the 

*  continuance  of  their  sorrow,  but  by  the  effects  it 

*  produceth.' 

And  again,  in  a  subsequent  section,  (p.  130,) 
fee  says,  *  God  does  very  often  meet  young  con- 


204 

*  verts  with  sensible  joy  in  his  ways : — and  thus 

*  generally  there  k  a  strong  fervour  about  the  he- 

*  ginning  of  regeneration.' 

Now  surely  it  is  not  for  a  Society  which  has 
been,  through  a  century  past,  thus  teaching  us  to 
preach  regeneration  to  bapt^ized  persons,  and 
to  professed  Christians  a  conversion  in  many 
cases  sensible,  now  to  turn  round,  and,  through 
the  medium  of  a  book,  which  it  has  newly  taken 
up,  to  charge  us  with  'heresy,'  and  I  know  not 
what  *  irreconcileable  opposition  to   the  unequi- 

*  vocal  and  numerous  declarations'  of  the  church 
to  which  we  belong;  merely  because  we  have 
taught  in  conformity  with  the  instructions  which 
it  has  itself  given  us !  and,  I  must  say,  have  not 
often  taught  in  language  less  measured  than  is 
found  in  some  parts  of  these  extracts  ! 

Were  we  disposed  to  retaliate,  here  is  full  scope 
for  the  application  of  the  resolve, 

I^xerit  insanum  qui  me,  totidem  audiet  atque 
Respicere  ignoto  discet  peudentia  tergo.* 

The  last  tract,  to  which  I  appeal,  is  '  A  Dis- 

*  course  concerning  baptismal  and  spiritual  Re- 

*  generation:  by   Samuel  Bradford,  D.   D.  then 

*  He  that  calls  me  fanatic  shall  hear  as  good  in  return,  and  be 
tawght  to  coDsider  what  hangs  unobserFed  upon  his  own  back ! 


205 

^Rector  of  St.  Mary-le-bow,   London;  and  af- 

*  tervvards  Lord  Bishop  of  Rochester.'  The  text 
is  Titus  iii.  4-— 7.  a  passage  which  has  already 
engaged  our  attention.  My  copy  is  of  the  seventh 
-edition,  printed  for  the  Society  in  1810;  with  the 
following  advertisement  prefixed.     '  This  seventh 

*  edition  is  published  at  a  time,  when,  it  is  hoped, 
'  that  so  judicious  and  scriptural  a  discourse  may 

*  be  of  service  to  settle  the  minds  of  good  Chris- 

*  tians,  in  some  present  disputes  concerning  baptis- 
^  mal  and  sjyiritual  regeneration.' 

Let  us  then  hear  the   doctrine  of  this  *judi- 

*  cious   and   scriptural   discourse,  for  the  settling 

*  of  our  minds  respecting  the  present  dispute.' 
The  fourth  general  head  is  announced  in  these 
words :  '  To  show  that  the  washing  of  regene- 
^  ration  may  be  separated  from  the  renewing  of 
Uhe  Holy  Ghost;  and  that  if  it  be  so,  the  end 
*for  which  it  is  used,  namely,  our  salvation,  can- 
'  not   be   obtained ;    the   latter   being  absolutely 

*  necessary  in  order  to   our  being  saved,  in  the 

*  complete  sense  of  that  word.' 

Now  I  am  well  aware,  that  Dr.  M.  will  be 
ready  with  the  demand,  '  What  is  there  in  this 
contrary  to  my  doctrine  ?  I  contend,  indeed,  that 

spiritual  regeneration  takes  place  exclusively  at 

18 


206 

baptism;  but  I  distinctly  admit,  that  the  subse- 
quent "  renewing  of  the  holy  Ghost"  is  necessary 
to  the  attainment  of  salvation.'  And  thus,  it  ma^ 
be  thought,  that  the  whole  of  what  I  have  to  ad- 
duce from  this  discourse  is  obviated.  But  such 
is  by  no  means  the  case.  For,  though  Dr.  M. 
makes  a  broad  distinction  between  spiritual  re- 
generation and  "  the  renewing  of  the  Holy  Ghost," 
Bishop  Bradford  is  to  be  added  to  the  number  of 
those  divines,  who  do  no  such  thing.  He  inter- 
prets his  texts  precisely  as  I  have  proposed  to  do, 
and  not  as  Dr.  M.  does.  He  considers  the  two 
clauses,  "  the  washing  of  regeneration,"  and  *'  the 
"  renewing  of  the  Holy  Ghost,"  as  *  exactly  cor- 

*  respondent'  to  our  Lord's  expression,  "  born  of 
"water  and  of  the  Spirit;"*  and  accordingly  re- 
fers the  former  to  '  the  outward  and  visible  sign 

*  of  baptism,'  and  the  latter  to  '  the  inward  and 

*  spiritual  grace.'  With  him,  therefore,  "  the  re- 
"  newing  of  the  Holy   Ghost"  and  *  spiritual  re- 

*  generation'  are  precisely  the  same  thing.f 

*  P.  10,  11.  and  see  above,  p.  45.     So  likewise  Bp.  Beveridge 
on  this  text.     *  By  the  washing  with  water  as  the  sign  of  our  re- 

*  generation,  and  by  the  renewing  of  the  Holy  Ghost  as  the  thing 
'  signified.^    V^orks,  vol.  i.  p.  304. 

t  Not  further  to  encumber  my  text,  I  throw  the  following 
proofs  of  this  into  a  note. 

Page  11,  he  says,  that  in  John  iii.  3,  5.  '  horn  and  horn  again 

plainly  answer  to  regeneration  in  his  text,  as  water  and  the 
'  Spirit  answer  tp  the  washing  of  regeneration,  and  the  renev:- 


207 

This  being  established,  let  us  return  to  the 
fourth  head  of  the  Bishop's  discourse.  The  ex*- 
press  object  of  it  is  to  show,  *  that  the  washing  of 

•  regeneration  may  be  separated  from  the  renew- 

•  ing  of  the  Holy  Ghost :'  that  is,  as  we  have 
proved,  that  baptism  may  be  separated  from  spi- 
ritual regeneration.  Let  it  be  observed,  that  his 
Lordship  does  not  merely  drop  a  casual  expres-^ 
sion  or  two  looking  this  way;  but  that  he  sets^ 
himself  to  prove  it,  as  a  distinct  proposition,  and 
founds  upon  it  a  whole  head  of  his  sermon.  He 
elsewhere  thus  expresses  his  meaning :  '  that  ex- 
'  ternal  regeneration,  if  not  accompanied  with  the 
'  internal,  will  not  avail  us  to  the  end  for  which  it 

•  is  designed.'*     And,  in  confirming  his  proposi* 

'  Infj  of  the  Holy  Ghost.''  "  Boni  of  the  Spirit"  is,  therefore 
'  being'  "  renewed  by  the  Holy  Ghost" 

Again,  in  the  same  page,  '  Regeneration — is  frequently  ap- 
'plied  to  baptism;''  it  also  '  particularly  denotes  the  reneiving  of 
'  the  mind  by  the  divine  Spirit? 

P.  22,  23.  He  defines  the  renewing  of  the  Holy  Ghost '  an 
'  alteration  of  the  temper  of  our  spirit,  effected  by  the  power  of 
'  the  divine  Spirit.'  It  is  the  same,  he  says,  with  "  giving  men 
"  a  new  heart  and  a  new  spirit :"  with  "  God's  putting  his  Spirit 
"  within  them,  and  causing  tbera  to  walk  in  his  statutes  :"  with 
"  being  spiritually-minded,"  and  "  transformed  by  the  renewing 
*' of  the  mind:"  with  "  putting  on  the  new  man,  which  is  re- 
^'  newed  in  knowledge  after  the  image  of  him  who  created  higi.'' 
And  then,  having  quoted  these  and  some  other  Scriptures,  he 
adds :  '  Finally,  this  is  what  our  Lord  himself  means,  in  his  dis- 
'  course  with  Nicodemus,  by  beiufj  born  of  the  Spirit^  as  well 
^  as  of  water  ^ 

*P.  11. 


208 

tion,  he  reasons  thus :  Though  the  apostles  speak 
of  '  the  visible  members  of  the  church  of  Christ 

*  under  such  appellations  and  expressions  as  may 

*  seem  at  first  hearing  to  imply,  that  they  are  all 
'  of  them  truly  righteous  and  holy  persons,'  yet 

*  it  is  too  evident,  from  divers  passages  in  their 
'  writings,  and  experience  has  confirmed  to  us  the 
'  same  thing,  that  both  in  their  times  and  ever 
'  since,  there  have  been  many  who  have  enjoyed 
'  the  washing  of  regeneration,  whose  tempers  and 
'  manners  have  demonstrated  that  they  were  not 
'  also  renewed  by  the  Holy  Ghost,'  that  is,  in 
his  sense  of  the  words,  were  not  "  born  again  of 
'*  the  Spirit."  '  Simon  Magus,'  he  adds,  *  was  a 
'  notorious  instance  to  this  purpose,  who,  though 
'  the  text  tells  us  that  he  hflleved  and  was  baptized; 
'  yet  was  soon  after  told  by  St,  Peter,  that  he  had 

*  neither  part  nor  lot  in  that  matter,  namely,  the  gift 
'  of  the  Holy  Ghost,'  &c.* 

Exactly  after  the  manner  of  our  church  arti- 
cles, but  in  a  style  very  different  from  that  of  Dr. 
M.  he  insists  upon  '  the  right  wse,'  and  not  merely 
'  the  right  administration'  of  the  sacraments,  in  or- 
der to  their  proper  effect.     Baptism  '  becomes  to 

*  us  a  means  whereby  we  are  saved,'  as  for  other 
reasons,  so  '  4thly,  as  it  is  in  the  right  use  of  it  a 

*  P.  37,  38. 


209 

*  means  of  obtaining  those  blessings  which  it  re- 

*  presents.'*  And  again,  '  All  the  institutions  of 
'  Christianity  are  represented  as  so  many  means, 

*  in  the  use  of  which  the  divine  Spirit  will  be  cer- 
'  tainly   communicated,   if  we   use   them   aright : 

*  which  is  the  true  reason,'  he  adds, '  why  baptism 

*  and  the  gift  of  the  Spirit  are  so  frequently  joined 

*  together,  as  if  they  were  inseparable,  as  here  in  my 
^  text,'  in  John  iii.  and  in  Acts  ii.  38,  39.f — '  as  if 

*  they  were  inseparable,'  evidently  implying  that 
they  are  not  really  so. 

•  Nor  can  it  be  otherwise  conceived,'  he  says, 
'  that  God  should  accept  of  men  only  upon  ac- 

*  count  of  their  having  complied  with  some  exter- 
'  nal  and  ritual  institutions,  whilst  they  had  no're- 
'  gard  to  the  design  of  them.  The  institutions  ol 
'  Christ  do  not  work  like  charms :  but  being  ap- 
'  pointed  to  be  used  by  reasonable  creatures,  there 

*  is  a  disposition  of  mind  in  the  person  using  them, 
^  necessary  to  the  rendering  them  effectual. '{ 

Under  the  fifth  and  last  head  of  bis  discourse, 
he  proceeds,  therefore,  to  inquire, '  How  those  per- 

*  sons,  who  have  had  ^Ae  washing  of  regeneration,  but 

*  are  not  yet  renewed. by  the  Holy  Gr^os^,  may  attain 

*  to  this  renovation:'  that  is,  according  to  what  we 

*R13,  14.  fP.  1».  tR3(> 

18  * 


210 

have  demonstrated  to  be,  in  this  view  of  things,  sy- 
nonymous language,  How  they  who  have  received 
*  external  regeneration,  but  are  strangers  to  the 
i  internal,'  may  become  '  spiritually  regenerate. 
And  this  he  does,  because  he  says,  it  is  to  be 
'  feared,  nay,  it  is  evident,  that  many'  are  in  this 
oase.^ 

We  have  here,  then,  a  spectacle  presented  to 
us,  which  demands  the  very  serious  consideration 
of  the  members  of  the  Society  at  large,  and  of  the 
heads  of  our  church  in  particular.  Up  to  the 
year  1810,  or  1812,  and  perhaps  later,  the  Society 
for  Promoting  Christian  Knowledge,  circulates 
throughout  the  kingdom  under  the  high  sanction 
of  its  patronage,  works  which  teach  us,  that  bap- 
tism is  by  no  means  inseparably  connected  with 
spiritual  regeneration ;  which  admonish  us,  there- 
fore, notwithstanding  our  baptism,  to  look  to  our- 
selves, lest,  after  all,  we  be  not  "  born  again  of 
"  the  Spirit,"  and  '  to  pray  for  regeneration ;' 
which  describe  to  us  '  the  beginnings  of  regenera- 
'  tion  and  conversion,'  and  point  out  to  us  how  we 
are  to  proceed  in  order  to  obtain  spiritual  regene- 
ration, if  we  be  yet  strangers  to  it:  it  circulates 
tracts  containing  these  sentiments,  as  '  judicious 
*  and  scriptural,'  and  suited,  in.  the  year  1810,  to 

*  P.  4J,  43. 


211 

•  settle  the  minds  of  good  Christians  in  some  pre- 

*  sent  disputes  concerning  baptismal  and  spiritual 
'regeneration:'  and  then,  in  1815,  it  adopts  and 
^-'irculates,  under  the  same  authority,  tracts  which 
teach,  that  *  by  baptism  exclusively'  is  spiritual  re- 
generation conveyed;  that  'no  other  than  bap- 
'  tismal  regeneration  is  possible  in  this  world;' 
ihat  to  suppose  baptism  separated  from  spiritual 
regeneration  is  '  to  strip  it  of  its  sacramental  cha- 

•  racter,'  to  deny  its  inward  and  spiritual  grace, — 
is  '  heresy' — is,  '  in  some  sense,  *  doing  despite  to 

*  the  Spirit  of  grace !'  Surely  there  is  much  here 
to  imsettle  '  the  minds  of  good  Christians  !' 
Surely  there  is  some  great  mismanagement  at  the 
helm !  Can  one  forbear  saying,  Here  is  a  noble 
vessel,  indeed,  ample  in  her  dimensions,  firmly 
built,  well  found  with  all  kinds  of  stores,  capable 
of  great  service  :  to  whom  is  it  owing,  that  she  has 
been  left  thus  to  float  to  and  fro  on  the  face  of  the 
^eep,  without  a  certain  destination  I 


212 


CHAPTER  XI. 

•  - 
That,  by  Dr.  Manfs  own  Concession,  every  adult 
Person,  *  receiving  Baptism  rightly,'  is  regene- 
rate before  he  is  baptized. 

Dr.  M.  admits,  that  being  "  born  of  God"  is 
the  same  thing  as  being  "  regenerated."*  On  the 
ground  of  this  unavoidable  admission,  I  undertake 
to  prove  the  proposition  at  the  head  of  this  chap- 
ter ;  and  that,  independently  of  any  peculiar  no- 
tions which  I  may  be  supposed  to  entertain  of  re- 
generation. And  ray  proof  is  very  short  and  sim- 
ple.    It  is  as  follows. 

We  are  justly  taught  by  our  church,  that,  in 
order  to  the  right  reception  of  baptism,  by  a  per- 
son come  to  years  of  discretion,  repentance  and 
faith  are  necessary.f 

Now  St.  John  assures  us,  (1  Ep.  v.  1.)  that  "  who- 
**  soever  believeth  that  Jesus  is  the  Christ  is 
'*  born,"  yeysvvtjrui,  has  been  born,  *' of  God." 

*  P.  35,  44. 
t  See  Catechism,  and  Art.  xxv.  xxvi.  xxvii,  and  compare  Marh 
xvi.  16.  Actsii.38.viii.37,  &c.  &c. 


213 

Hence  it  inevitably  follows,  that  every  grown 
person,  who,  '  by  faith  and  rightly,  receives'  bap- 
tism, has  been  previously  "  born  of  God,"  or  re- 
generated. He  must  have  been  so,  before  that 
faith  could  exist  in  his  mind,  without  which  bap- 
tism could  not  be  rightly  received.' 

Nor  is  this  taking  an  unfair  advantage  of  a 
casual  expression.  Indeed  I  can  form  no  idea  of 
casual,  or,  in  other  words,  of  incautious  ex- 
pressions in  inspired  writings.*  But  independ- 
ently of  that  consideration,  I  take  it  to  be  the 
general  and  established  doctrine  of  scripture,  that 
true  faith  is,  in  all  cases,  the  effect  of  the  regene- 
rating influence  of  the  Spirit  of  God  upon  the 
mind. 

And  accordingly  it  will  have  been  observed, 
that  many  of  the  eminent  writers,  quoted  in  the 
foregoing  chapter,  expressly  admit  the  priority  of 
regeneration  to  baptism  :  and,  in  particular,  the 
great  champion  of  our  church  avows,  both  that 
a  man  may  '  receive  grace   before  baptism,'    and 

*It  is  a  valuable  observation  of  Dr.  Doddridge  on  our  Sa- 
viour's argument  from  David,  by  the  Holy,  Ghost  calling  the  Mes- 
siah his  Lord,  that  he  '  always  takes  it  for  granted,  in  his  arguments 
'  with  the  Jews,  that  the  writers  of  the  Old  Testament  were 
*  under  such  an  extraordinary  guidance  of  the  Holy  Spirit  as  to 
'express  themselves  with  the  strictest  propriety  dn  all  occasions' 
On  Matt.  ix.  45, 


214 

tbat  *it  is  on  all  parts  gladly  confessed,  that  there 
'  may  be  in  diners  cases  life  by  virtue  of  inward 

*  baptism,  even  where  outward  is  not  found.'* 

But  if  spiritual  regeneration  in  many  cases 
precede  baptism,  how  is  it  pretended,  that  '  by 
/baptism  exclusively'  is  regeneration  conveyed, 
and  that  '  no  other  than  baptismal  regeneration  is 
•possible  in  this  world  r' 

I  claim  no  merit  of  novelty  for  this  argument. 
It  has  been  often  urged  before ;  and  I  shall  here 
repeat  it  from  a  v/ork  to  which  frequent  reference 
Jias  been  already  made. 

'  Whosoever  believeth  that  Jesus  is  the  Christ 
'  is  born  of  God ;  and  every  one  that  loveth  him 
^  that  begat,  loveth  him  also  that  is  begotten  of  him. 
'  Now  if  every  true  believer  in  Christ  has  been 
'  born  of  God,  and  if  none,  as  adults,  are  properly 

*  admissible  to  baptism,  except  those  who  profess 
'  faith   in  Christ ;  and  none,  as  adults,  receive  bap- 

*  tism  aright,  except  true  believers  :  then  it  inevi- 
'  tably  follows,  that  all  such  persons  in  the  primi- 
'  tive  church,  and  all  in  every  age,  who  rightly 
*have  received  baptism,  have  been  previously  born 

*  of  God.     He  that  believeth,  and  is  baptized,  shall 

*  Eccles.  Pol.  B.  V.  §  60.     Vol.  ii.  p.  247, 260,  Oxf.  E<^ 


215 

*  be  saved.  What  doth  hinder  me  to  he  baptized  ?■ 
^  If  thou  believest  tvith  all  thy  heart,  thou  mayest  i 

*  and  he  answered  and  said,  I  believe  that  Jesus 
'  Christ  is  the  Son  of  God  : — and  he  baptized  him. 
'  Is  it  not  clear,  from  the  apostle's  assertion,  Every 

*  one  that  believeth  that  Jesus  is  the  Christ,  has  been 

*  born  of  God,  that  regeneration  preceded  baptism, 
'in  respect  of  this  Ethiopian?  And  is  it  not 
'  equally  clear,  that  it  does  so,  in  the  case  of  all, 
'  who  receive  baptism,  on  a  sincere  profession  of 
^  faith  in  the  Lord  Jesus  f  How  then  can  baptism 
'  be  regeneration ;  or  be  uniformly  connected  with 
Mt.'* 


CHAPTER  XIL 

On  the  Importance  of  the  Question  at  issue,  and 
the  practical  Tendency  of  Dr.  Mantes  Doctrine. 
— The  Author'' s  Conclusions  concerning  thi 
Effect  of  Baptism. 

Considering  how  far  Dr.  m.  sometimes 

carries  his  concessions,  concerning  *the  privi- 
*  leges  of  the  new  birth  being  forfeited'  by  those 
who  do  not  *  grow  up  in  faith  and  obedience  ;'f 

*  Scott's  Remarks,  &c.  vol.  i.  p.  199. 
*  P.  11,20,46,47. 


216 

and  concerning  the  necessity  of  a  change  of 
heart  and  character  in  '  every  one  who  is  satis- 
*fied  with  mere  nominal  Christianity,  or  with 
'  any  thing  short  of  true  Christian  holiness  of 
*  heart  and  life  ;'*  some  may  be  ready  to  conclude, 
that  we  are  at  issue  chiefly  about  the  meaning  and 
use  of  a  word.  I  cannot,  however,  admit  that  this 
is  the  case  ;  nor  will  Dr.  M  himself  admit  it.f 

We  have  seen  that  he  considers  ail,  to  whom 
baptism  is  '  rightly  administed,'  as  having  '  a  new 
^principle  put  into  them,'  even  'the  Spirit  of 
'  grace,'  which  *  makes  them  heirs  of  salvation,' 
and  'entitles  them  to  eternal  life.'  And  so  far, 
at  least,  he  is  a  believer  in  '  indefectable  grace,' 
as  to  hold,  that  v^hat  is  thus  given  can  never  be 
withdrawn,  and  need  to  be  communicated  anewjj 
though  'the  privileges'  attached  to  it  may  be 
^  forfeited,' 

But  this  is  not  all.  Simply  on  the  ground  of 
their  baptism,  he  applies,  to  professed  Chris- 
tians, at  large,  scriptural  terms,  expressive,  one 
would  imagine,  of  the  highest  and  most  spiritual 
privileges.  He  speaks  of  them,  without  limita- 
tion, as  entitled  to  '  he  filled  with  all  joy  and 
^  peace    in    believing    that    they    partake'   of  the 

*  P.  22, 60,  6&.  f  See  p.  48.  %  P.  49. 


217 

Miew  birth.'*  He  contends,  that  such  language 
as  that  of  St.  Peter,  "  Blessed  be  the  God  and 
"Father  of  our  Lord  Jesus  Christ,  which  ac- 
"  cording  to  his  abundant  mercy,  hath  begotten 
"  us  again  unto  a  lively  hope,  by  the  resurrection 
"  of  Jesus  Christ  from  the  dead ;"  and  that, 
again,  of  St.  John,  "  Beloved,  now  are  we  the 
"  sons  of  God,  and  it  doth  not  yet  appear  what 
"  we  shall  be ;  but  we  know  that,  when  he  shall 
"  appear,  we  shall  be  like  him,  for  we  shall  see 
"  him  as  he  is :"  was  applied  to  the  '  immense 
^  societies  of  Christians,  scattered  throughout  the 

*  east,'  solely  on  this  ground,  that  *  their  regene- 
^  ration  was  the  eifect  of  an  ordinance,  (baptism,) 
^  of  which  all  Christians  in  general  partake.'f 
Consequently  these  passages  must  be  applicable 
to  all  baptized  persons  now.  He  puts  into  the 
mouth  of  a  supposed  character,  of  whose  moral 
habits  not  a  word  is  said  by  way  of  qualification, 
the  following  language,  as  what  he  might  without 
impropriety  employ,  in  describing  the  views  he 
had  been  taught  to  entertain  of  his  own  situation; 

*  When  an  infant,  I  was  baptized  according  to  the 
'  order  of  the  national  church ;  and  the  minister 

*  pronounced,  by  her  directions,  that  I  was  regene- 

*  rated  by  the  Holy  Spirit,  and  received  by  our 

*  most  merciful  Father  as  his  own  child  by  adop- 

*  P.  24.  t  P'  35. 

19 


218 

*tion.     As  soon  as  I  was  able  to  learn,  I  was 

*  taught  what  a  great  blessing  was  then  conferred 
'  upon  me  ;  and  that  by  having  been  admitted  to 

*  baptism,  I  had  been  made  the  child  of  God,  and 
'  had  undergone  a  death  unto  sin  and  a  new  birth 

*  unto  righteousness.    When  I  had  been  sufficiently 
'  instructed  to  be  confirmed  by  the  bishop,  I  heard 

*  from  him  a  repetition  of  the  comfortable  assu- 
'  ranee,   that   God  had  vouchsafed  to  regenerate 

*  me  by  water  and  the  Holy  Ghost,  and  to  give  me 

*  forgiveness  of  all  my  sins.*     And  I  have  since 
'  periodically  joined  with  my  brother  Christians, 

*  in  making  our  grateful  acknowledgments  to   Al- 

*  mighty  God,  for  being  regenerate  and  made  his 

*  children  by  adoption  and  grace. 'f     He  goes  on 

*  It  will  be  observed,  that  all  this  is  here  rehearsed  without 
one  word  of  the  vows  and  professions  which  precede  it,  and  are 
mixed  up  with  it,  as  it  stands  in  the  services  of  the  church.  Thus 
torn  from  its  connexion  and  dependencies,  it  no  longer  represents 
the  doctrine  of  the  church,  however  it  may  convey  Dr.  M.'s 
sentiments — Can  any  thing  be  more  direct  antinomianism 
than  to  assure  a  person  '  now  come  to  the  years  of  discretion,' 
merely  on  the  ground  of  his  baptism,  received  in  infancy,  that 
God  ^  hath  given  him  forgiveness  of  all  his  sins?'  Not  merely 
did  forgive  him  his  '  original  sin'  at  baptism,  but  hath  forgiven 
him  all  his  sins  up  to  the  present  time !  This  might  be  a  very 
'  comfortable  assurance,'  but  is  it  so  certain,  that  it  would  be 
very  safe,  either  to  the  giver  or  the  receiver  ? 

t  P.  49.  Dr.  M.  supposes  his  imagined  character,  having 
been  subsequently  '  seduced  from  the  words  of  truth  and  sober- 
ness' by  the  preachers  of  '  the  modern  new  birth,'  to  proceed  : 
J  What  can  I  think  of  such  a  church  ?  Can  I  regard  her  as  a  pil- 
<  lar  and  ground  of  the  truth  ?  Can  I  reverence  her,  who  so 
'  grossly  deluded  me  by  a  visionary  regeneration,  and  threw  an 


219 

to  suppose  such  a  person,  concerning  whose  cha- 
racter, dispositions,  and  conduct,  he  has  not  given  a 
single  intimation,  to  have  been  authorized  by  the 
church  to  consider  himself  as  '  a  Christian,'  '  a 
'child  of  God,'  and  'in  the  way  of  salvation.^ 
In  another  place  he  also  affirms,  that  to  suppose 
*in   every  Christian  congregation  there  are   two 

*  sorts  of  people,  some  that  know  Christ,  and 
*some  that  do  not  know  him  5  some  that  are  con- 

*  verted,  and  some  that  are  strangers  to  convcr- 
^  sion ;' — is  *  a  conceit  which  revelation  warranto 
*not,  and  which  reason  and  experience  disclaim.''^' 

Our  succeeding  chapter  (which  will  be  employed 
on  Dr.  M.'s  second  tract,  on  conversion,)  will 
bring  further  evidence  of  this  kind  before  us. 
But  already,  T  apprehend,  enough  has  been  ad- 
duced to  evince,  that  it  is  no  mere  dispute  of 
words  in  which  we  are  engaged.  With  Dr.  M. 
I  exclaim,  '  Far  indeed,  very  far   from  it  !'f     I 

'  impenetrable  veil  over  that  which  alone  is  effectual  ?  who  taught 

*  me  to  think  that  I  was  in  the  way  of  salvation,  when  I  had  not 
'  yet  passed  the  threshold?  who  made  me  believe  I  was  a  child 
<  of  God,  when  I  was  still  a  child  of  the  devil  ?  who  treated  me 
*ns  a  Christian,  when  I  was  nothing  but  a  baptized  heathen  ?' 
The  answer  to  be  returned  to  a  person,  declaiming  in  this  way, 
is  very  obvious.  It  is  no  other  than  this :  '  Sir,  you  have  entirely 
misunderstood  the  church,  by  adopting  Dr.  Mantes  interpretation 
of  her  formulai  ies,  instead  of  studying  her  articles,  her  homilies, 
and  tlie  whole  of  her  liturgy  taken  together.' 

*P.60,  61,  63.  tP-^8' 


220 

lake  my  stand,  in  this  entire  argument,  as  plead- 
ing the  cause  of  holiness  and  practical  religion, 
against  an  error  which  threatens  the  subversion 
of  both.  I  contend,  if  not  against  "  a  faith 
''  without  works,"  yet  against  a  regeneration 
without  effects.  Very  seldom,  I  fear,  is  the  re- 
generation, of  which  we  now  hear  so  much, 
seen  to  exert  any  salutary  influence  on  the  heart 
and  life  :  but  whether  it  do  or  not,  men,  it  seems, 
are  to  be  taught  to  place  great  practical  reli- 
ance upon  it.  Yet  what  can  be  more  gross 
Antinomianism,  than  to  rely  upon  a  religious 
distinction,  which  is  unaccompanied  with  the 
purification  of  the  heart  and  conduct  f 

But  shall  I  be  told  that  Dr.  M.  pleads  for  no 
such  thing  .^  With  his  intentions  I  have  nothing 
to  do :  but  for  what  he  has  in  fact  done,  I  ap- 
peal to  all  which  I  have  just  cited  from  him. 
He  authorizes  a  man,  merely  on  the  ground  of 
his  baptism,  and  without  a  single  supposition 
made  concerning  his  present  conduct,  to  consi- 
der himself  as  'having  been  made  a  child  of 
'  God,  and  having  undergone  a  death  unto  sin, 
'  and  a  new  birth  unto  righteousness  :'  as  *  having 
'heard  the  comfortable  assurance,  that  God  had 
^  vouchsafed  to  regenerate  him  by  water  and  the 
'Holy  tiii^t,  and  to  give  him  forgiveness  of  all 
'  his  siv.s  :'  and  as  warranted  to  'he  filled  with  all 


221 

^joy  and  peace  in  believing,  that  he  partakes'  of 
that  change,  'of  which  our  Saviour  speaks  in 
'such  lofty  language'  in  the  third  chapter  of 
St.  John.  And  I  cannot  consider  Dr.  M.'s  doc- 
trine otherwise  than  as  having  a  strong  and  di- 
rect tendency,  to  encourage  men  to  take  all  this 
'  comfortable  assurance'  to  themselves,  not  hypo- 
thetically, — certain  suppositions  being  made  con- 
cerning their  character  and  conduct — as  our 
church  allows  them  to  do,  but  unconditionally 
and  unreservedly. 

I  appeal,  further,  to  other  passages  of  his 
work.  Baptismal  regeneration,  he  says,  'makes 
'  us  heirs  of  salvation,'  and  '  entitles  us  to  eternal 
'  life.'     '  We  argue  for  baptism  being  the  vehicle 

•  of  regeneration,  because  it  is  the  vehicle  of 

•  SALVATION.'*  Not  Only  so :  without  one  ex- 
ception or  limitation,  he  says  of  baptism,  'or- 
'  dained  as  it  was  by  Christ  himself,  with  a  pro- 

•  MisE  OF  SALVATION  annexed  to  its  legiti- 
•MATE  administration.'!  Christ's  promises  are 
all  sure,  and  indubitably  true  :  not  one  of  them 
shall  fail  of  being  fulfilled  in  its  season.  If,  there- 
fore,  he  has  '  annexed  a  promise  of  salvation  to  the 
•legitimate  administration  of  baptism,'  all  who 
iliave  been  '  legitimately  baptized'  must  infallibly 

19  * 


222 

be  saved. — I  know  that  Dr.  M.  does  not  own 
such  a  conclusion  :^  but  will  not  his  words  teach 
men  to  draw  it  ?  and  does  it  not  unavoidably 
follow  from  them  ? — One  would  surely  have 
thought  it  impossible,  for  a  learned  protestant 
divine,  in  the  nineteenth  century,  delivering 
theological  lectures  in  one  of  the  first  universi- 
ties in  Christendom,  to  use  language,  so  unmea- 
sured, so  unwarrantable  !  and  still  more  so,  for 
a  society,  which  may  almost  boast  itself  The  So- 
ciety of  the  Church  of  England,  to  adopt  the 
lecture,  and  circulate  it   through   the    kingdom, 

*  to  convey  correct  notions'  to  *  the  community 
'  at  large  !'f 

To  treat  the  subject  with  unmixed  seriousness. 
Should  such  doctrines  as  these  come  to  be  pre- 
valent ;  should  they  at  all  generally  be  heard 
from   our  pulpits ;  should  they  be  embraced  by 

*  the  community  at  large ;'  it  would  be  in  vain 
for  us  to  think  of  counteracting  their  Antinomian 
tendency,    by  a   few    cautions  against  forfeiting 

*  the  privileges'  of  that  regenerate  state,  which, 
it  would  appear,  is  itself  so  irrevocable,  that  no 
further  regeneration  is  *  necessary,  or  expedient, 

*  P.  21. 

•f  It  is  to  be  recollected,  that  seldom  can  those  persons,  who 
occupy  hig-h  stations  in  such  societies,  take  a  very  active  part  in 
the  proceedings.  Generally  the  business  is  transacted  by  a  few 
individuals,  who  happen  to  be  on  the  spot. 


223 

'or  possible.'*  A  speculative  man  may  try  tc 
persuade  himself  that  Dr.  M.'s  restrictions  of  this 
kind  render  his  doctrine  harmless ;  but  the  great 
practical  question  is,  How  will  it  impress  the 
mass  of  '  the  community,'  among  whom  it  is  to 
be  disseminated  ?  For  a  time  his  cautions  and 
limitations  may  seem  to  bear  some  tolerable  pro- 
portion to  his  broad  positions  of  a  contrary  na- 
ture :  because  the  former  fall  in  with  all  that  we 
have  been  used  to,  and  with  the  suggestions  of 
that  conscience,  which  God  has  implanted  in  the 
breast  of  man  ;  while  we  hesitate  at  the  latter 
as  novel,  and  almost  incredible  ;  and  conclude 
that  they  are  to  be  received  in  a  qualified  sense, 
even  where  it  is  not  so  expressed.  There  may 
have  been  health  enough  infused  into  the  consti- 
tution from  other  sources,  to  enable  it  to  resist 
the  poison  for  a  time.  But,  in  the  lapse  of  a 
few  years,  if  such  instructions  become  common, 
the  case  will  be  altered.  The  cautions  and  limita- 
tions will  gradually  fall  into  oblivion,  while  the 
broad  assertions,  and  obvious  but  dangerous  infer- 
ences from  them,  may  fix  themselves  in  the  me- 
mory, become  principles  in  the  heart,  and  govern 
the  life. 

And  it  is  not  only  from  Dr.  M.'s  writings  that 
such  danger  is  to  be  apprehended.     In  another 

*  Mant,  p.  49. 


224 

work,  to  give  all  possible  effect  to  which  no  pains 
have  been  spared,  we  meet  with  suih  statements 
as  follow :  *  Those  who  are  baptized  are  imme- 
'  diately  translated  from  the  cmse  of  Adam  to 
'the  grace  of  Christ j  the  original  guilt  which 
'  they  brought  into  the  world  is  mystically  washed 

*  away ;  and  they  receive  forgiveness  of  the  actual 

*  sins  which  they  may  themselves  have  commit- 

*  ted :  they  become  reconciled  to  God,  partakers 

*  of  the  Holy  Ghost,  and  heirs  of  eternal  happi- 

*  ness ;  they  acquire   a  new  name,  a  new  hope, 

*  a  new  faith,  a  new  rule  of  life.     This  great  and 

*  wonderful  change  in  the  condition  of  man  is  as 

*  it  were  a  new  nature,  a  new  state  of  existence  ; 

*  and    the  holy   rite,  by   which  these   invaluable 

*  blessings  are  communicated,  is  by  St.  Paul  figu- 

*  ratively  called  regeneration,  or  new-birth.     Many 

*  similar  phrases  occur  in  the  New  Testament, 

*  such  as  born  of  vmter  and  of  the  Spirit ;  begotten 
'  again  unto  a  lively  hope ;  dead  in  sins,  and  quick- 

*  ened  together  with  Christ ;  buried  with  Christ  in 
"*  baptism ;  born  again,  not  of  corruptible  seed,  but 
'  of  incorruptible :  these  expressions  all  relate  to  a 

*  single  act  once  performed  upon  every  individual 
^  — an  act  essential  to  the  character  of  a  Christian, 
^  and  of  such  importance,  that  it  is  declared  to  be 
^  instrumental  to  our  *  salvation.'* 

*  Refutation  of  Calvinism,  p.  83,  84, 


225 

What  is  the  tendency  of  such  doctrine  as  this  ? 
What,  but  to  reduce  the  Scriptures  to  a  mere 
caput  mortuum,  a  mere  dead,  inefficient  mass  ?  to 
-trip  them  of  whatever  in  their  contents  was  most 
suited  to  arrest  the  attention,  to  awaken  the  con- 
science, to  interest  the  feelings,  to  stimulate  the 
hopes  and  fears  of  mankind.  Numberless  pas- 
sages, it  seems,  which  the  Christian  world  has 
been  used  to  consider  as  most  solemnly  descrip- 
tive of  the  character  and  condition  of  those,  who 
are  in  the  way  to  be  saved,  as  contradistinguished 
to  those  who  are  yet  "  dead  in  their  sins,'*  are 
henceforth  to  be  understood  of  nothing  but  what 
is  common  to  us  all !  They  *  all  relate  to  a  single 
'  act  once  performed  upon  every  individual/ 
namely,  at  his  baptism  ! 

All  these  high  things,  be  it  observed,  are  said 
to  be  effected  not  only  upon  infants,  when  they 
are  baptized,  but  upon  any  person  receiving  bap- 
tism; as  is  manifest  (if  proof  were  necessary) 
from  the  clause,  '  they  receive  forgiveness  of  the 
'  actual  sins  which  they  may  themselves  have 
*  committed.'  Yet  not  a  word  is  said  of  the  ne- 
cessity of  '  repentance  and  faith'  accompanying 
the  reception  of  the  sacrament ! 

But  how  is  it  possible,  that  the  promulgators 
of  such  doctrines   can  fail   to   be  struck  with  a 


226 

consideration  of  the  following  kind?  In  the 
country  in  which  we  live,  though  the  great  majo- 
rity are  baptized  in  their  infancy,  yet  there  is  a 
competent  number  of  persons  who  are  not.  We 
have  many  Quakers,  and  many  Anti-paedobaptists 
among  us,  whose  children  uniformly  grow  up 
without  baptism.  Now  as  baptism  makes  so  '  great 

*  and  wonderful  a  change'  in  those  who  receive  it, 
that  they  '  are  immediately  translated  from  the 

*  curse  of  Adam  to  the  grace  of  Christ ; — become 
'  reconciled  to  God,  partakers  of  the  Holy  Ghost, 

*  and  heirs  of  eternal  happiness ;  acquire  a  new 
*name,  a  new  hope,  a  new  faith,  a  new  rule  of 
Mife,'  nay,  *  a  new  nature,  a  new  state  of  existence  :' 
we  may  naturally  expect  to  trace  a  striking  practi- 
cal difference,  as  they  grow  up,  between  the  mass 
of  those  young  persons  who  have  been  baptized  in 
their  infancy,  and  those  who  have  not.  We  may 
expect  to  see  the  former  class,  if  not  uniformly, 
yet  very  commonly,  make  it  manifest,  by  the  vir- 
tues of  "  the  new  man,"  that  they  are  in  *  the 
'grace  of  Christ,  partakers  of  the  Holy  Ghost,' 
possessed  of  *  a  new  nature,  heirs  of  eternal  hap- 

*  piness.'  The  latter,  (awful  spectacle  !)  it  may  be 
anticipated,  will  uniformly,  or  almost  uniformly, 
show  themselves,  by  the  prevalence  of  wicked 
tempers  and  habits,  to  be  under  *  the  curse,  unre- 
'  eonciled  to  God,'  destitute  of  '  the  Holy  Spirit,' 


227 

and  of  the  hope,  the  faith,  the  '  new  state  of  exist- 
'  ence,'  which  characterize  the  others. 

But  now,  in  point  of  fact,  is  any  such  striking 
difference  of  character  to  be  generally  or  fre- 
quently traced  between  our  children,  who  are 
baptized,  and  those  children  of  dissenters,  who 
grow  up  without  baptism  ?  Does  any  marked 
distinction  between  them  appear,  which  we  are 
warranted  to  ascribe  to  the  enjoyment  of  baptism 
among  one  party,  or  the  want  of  it  in  the  other? 
Or  is  it  consistent  with  the  avowed  principles  of 
scripture  to  believe,  that,  among  a  number  of  per- 
sons, some  are  '*  children  of  wrath,"  and  the 
others  *  children  of  grace,'  and  '  heirs  of  eternal 
'happiness,'  while  no  perceptible  difference  can 
be  pointed  out  in  their  spirit  and  character  ?  Is 
this  agreeable  to  the  maxim,  "In  Christ  Jesus 
"neither  circumcision  availeth  any  thing,  nor  un- 
"  circumcision,  but  a  new  creature/' — but  "  faith 
"  which  worketh  by  love  ?"  Is  this  exhibiting  God 
as  "  no  respecter  of  persons  ?"  Or  rather,  is  not 
this  falling  precisely  into  the  errors  which  proved 
fatal  to  the  Jews  ?* 

*  The  observation  may  possibly  have  reached  Dr.  M.'s  ears, 
that  his  doctriue  respecting-  one  sacrament  a  good  deal  resem- 
bles that  of  the  Papists  respecting-  the  other,  or  indeed  respect- 
ing both.  And  the  ground.«i  of  this  observation  may  now  appear. 
They  are  twofold.  First,  as  transubstantlation  requires  us  to 
believe  contraiy  to  the  evidence  of  our  senses,  so  this  doctrine? 


228 

To  extinguish  ail  true  and  spiritual*  religion 
amongst  us ;  to  reduce  Christianity  to  a  system  of 
external  distinctions ;  and  to  substitute  for  its 
humble,  holy,  vital  spirit,  that  compound  of  self- 
righteous  pride  and  Antinomian  licentiousness, 
which  characterized  the  Jewish  church,  in  its 
last  and  worst  days ;  is,  to  my  apprehension,  the 
direct  tendency  of  such  doctrines  as  we  are  con- 
templating. 

concerning '  the  great  antl  wonderful  change'  produced  in  the 
very  *  nature'  of  those  who  are  baptized,  requires  us  to  believe 
contrary  to  experience:  and  in  both  cases,  the  demand  seems 
to  be  made  upon  us  equally  without  authority  of  Scripture. 
Take  two  pieces  of  the  wafer,  the  one  consecrated,  the  other 
not.  Examine  them:  you  find  no  diflference:  yet  you  are  to 
believe  that  one  is  bread,  the  other  flesh  and  blood !  In  like 
manner,  take  two  young  persons,  one  baptized,  the  other  not : 
you  catechize,  and  you  observe  thera :  you  find,  it  is  very  likely, 
no  difference  in  their  knowledge,  their  spirit,  their  conduct : 
yet  you  are  to  believe  the  one  '  transferred  from  the  curse  of 

*  Adam  to  the  grace  of  Christ — reconciled   to  God — of  a  new 

*  nature  j'  for  he  is  baptized  :  the  other,  the  reverse  of  all  this; 
for  he  is  unbaptized ! — The  second  ground  is,  that,  if  this  doc- 
trine be  throughly  received,  we,-  who  bear  the  priestly  ofiice, 
certainly  need  not  despair  of  regaining  that  supreme  influence, 
which  was  possessed  by  our  predecessors,  before  their  power  to 
open  or  shut  the  kingdom  of  heaven,  at  pleasure,  by  giving  or 
withholding  the  sacraments,  fell  into  discredit. 

It  is,  further,  natural  to  remark,  that,  if  it  be  in  the  power  of 
baptism  to  do  so  much  for  us,  as  the  last  and  some  other  quota- 
tions represent,  it  is  surely  to  be  regretted  that  the  practice, 
once  prevalent,  has  not  been  retained,  of  deferring  baptism  till 
the  very  article  of  death,  that  the  receiver  of  such  inestimable 
benefits  may  not  be  allowed  the  opportunity  of  forfeiting  them 
again  ? 

*  IJohn  iv.  23,  24, 


229 

The  Jewish  church, — let  me  impress  the  senti- 
ment upon  the  members  of  an  establishment, 
whose  welfare  I  have  deeply  at  heart, — the  Jewish 
church  stands  a  beacon  to  us,  to  warn  us  against 
the  fatal  tendency  of  a  false  confidence,  like  that 
which  these  doctrines  tend  to  generate  in  us. 
The  Jews  were  ever  ready  to  exclaim,  "  The  tem- 
"ple  of  the  Lord,  the  temple  of  the  Lord  are 
"  we  !"  ^  We  are  the  church,  the  true  church  of 
God,  his  children,  and  the  exclusive  heirs  of 
bis  kingdom !'  They  confided  in  being  *'  the 
*'  descendants  of  Abraham,"  admitted  into  cove- 
nant with  God  by  circumcision,  as  we  are  by 
baptism.  In  this  confidence  they  esteemed  them- 
selves secure  :  and  fell  into  the  neglect  of  that 
"  righteousness  and  true  holiness,"  to  which  all 
their  privileges  and  distinctions  were  intended  to 
lead  them. 

Against  such  false  confidence  their  prophets  of 
old  had  frequently  warned  them.  But  when  the 
forerunner  of  the  Messiah,  and  when,  shortly 
after,  the  Messiah  himself  and  his  apostles  ap- 
peared, they,  with  united  voice,  exerted  all  their 
energies  against  it.  "  Repent  ye,"  they  ex- 
claimed, "  for  the  kingdom  of  heaven  is  at 
**  hand.     Bring  forth  fruits  meet  for  repentance, 

""and  think  not   to   say   within  yourselves,  We 
20 


^30 

"have  Abraham  to  our  father,  for  I  say  unto 
"you,  that  God  is  able  even  of  these  stones  t0 
"raise  up  children  unto  Abraham.  And  now 
"  also  the  axe  is  laid  unto  the  root  of  the  trees ; 
"  therefore  every  tree  which  bringeth  not  forth 
"  good  fruit,  is  hewn  down  and  cast  into  the  fire." 
*' There  cometh  one  after  me,"  cried  the  holy 
Baptist,  "  who  is  mightier  than  I,  whose  fan  is  in 
'*  his  hand,  and  he  will  thoroughly  purge  his  floor, 
**  and  gather  the  wheat  into  his  garner,  but  he  will 
^*burn  up  the  chaff  with  unquenchable  fire." 
"  I  say  unto  you,"  proclaimed  our  blessed  Lord 
himself,  "that  many  shall  come  from  the  east, 
<"  and  west,  and  shall  sit  down  with  Abraham,  and 
"  Isaac,  and  Jacob,  in  the  kingdom  of  heaven ; 

"but    THE    CHILDREN    OF     THE    KINGDOM" thoSC 

who  thought  themselves  such — "  shall  be  cast  out 
"  into  outer  darkness,  there  shall  be  weeping  and 
"  gnashing  of  teeth."* 

The  discourse  to  Nicodemus  is  in  the  same 
strain.  In  opposition  to  the  Jewish  confidence 
in  a  lineal  descent  from  Abraham,  it  declares  to 
them,  that  Jews  as  well  as  Gentiles  must  be 
"bora  again,"  or  they  could  never  see  the  king- 
dom of  God. 

*  See  Matt.  iii.  and  viii 


231 

And,  to  name  no  more,  St.  Paul,  in  the  epistl* 
to  the  Romans,  lays  down  the  principle,  that 
"  not  all  are  Israel  which  are  of  Israel :'  and 
proclaims,  in  language,  to  which  we  have  on  a 
former  occasion  bespoken  attention,  "  He  is  not 
*'  a  Jew  which  is  one  outwardly,  neither  is  that 
"  circumcision  which  is  outward  in  the  flesh : 
"but  he  is  a  Jew  which  is  one  inwardly,  and 
"circumcision  is  that  of  the  heart,  in  the  spirit^ 
"  and  not  in  the  letter ;  whose  praise  is  not  of 
"  men,  but  of  God."*  And,  as  he  had  lived  to 
witness  the  fatal  consequences  of  his  country- 
men's neglecting  all  the  warnings  which  had 
been  given  them,  and  persisting  in  their  errors, 
to  the  rejection  of  him  who  would  have  re- 
deemed them,  he  most  passionately  deplores  the 
event,  declaring  himself  ready  to  have  endured 
any  evils  which  might  have  been  a  means  of 
preventing  it. 

Far  be  it  from  me  to  insinuate  that  Dr.  M. 
would  willingly  produce  a  false  confidence,  anA 
an  unrighteousness  of  hfe,  like  those  of  the  Jews  : 
I  believe  the  very  contrary  :  and  I  forget  not  the 
cautions  which  he  puts  in  against  such  a  con- 
struction. But  I  am  not  concerned  with  his  inten- 
tions, but,  in  the  first  place,  with  the  foundation 
which  there  may  be  for  his  doctrine  in  scripture, 

*  Rom.  ii.  ix.  &c. 


232 

and,  that  having  been  shown  to  be  none  at  all, 
with  its  tendency,  and  the  practical  effects  which 
are  likely  to  flow  from  its  prevalence  amongst  us ; 
and  these  I  do  solemnly  apprehend  to  be  of  the 
worst  possible  kind. 

Before  we  finally  quit  the  consideration  of 
baptism  and  its  effects,  it  may,  perhaps,  be  ex- 
pected, that  I  should  state,  what  is  the  result  of 
my  inquiries,  and  what  the  conclusions  I  come  to 
upon  the  subject.  And  this  I  do  for  my  own 
satisfaction,  as  well  as  that  of  the  reader. 

1.  With  respect  to  persons  come  to  years  of 
discretion,  I  fully  concur  with  Bishop  Burnet, 
that  the  external  act  of  baptism,  apart  from 
right  dispositions  in  the  receiver,  does  no  more 
than  admit  to  external  privileges.  God  may, 
indeed,  make  the  administration  of  baptism  the 
means  of  "  quickening  the  soul,"  that  came  to  it 
"  dead  in  trespasses  and  sins :"  but  this  is  a  more 
*  sudden  conversion,'  than  we  are  in  ordinary  cases 
warranted  to  expect. 

2.  In  those  who  *  receive  baptism  rightly^'  I 
believe,  with  our  twenty-seventh  article,  the  in- 
ward blessing  communicated  to  them  to  be  *the 


233 

*  confirmation  of  faith,  and  increase  of  grace? 
already  received.  Regeneration,  strictly  taken, 
in  the  sense  of  the  infusion  of  *  a  new  principle 

*  of  life  and  of  action,'*  or,  as  Hooker's  words 
are,  '  the  first  disposition  towards  future  newness 
^  of  life,'  cannot  be  received  by  these  persons  in 
baptism,  for  they  already  have  it  before  they  are 
baptized.     They  are   partakers   of   '  repentance 

*  and  faith,'  and  consequently  possess  the  grace 
of  God  before  they  come.  All  they  need  is,  to 
have  these  spiritual   graces  '  confirmed  and   in- 

*  creased :'  which  they  may  confidently  expect 
in  this  sacrament,  'by  virtue  of  prayer  unto 
'  God.' 

And  with  this  latitude  it  is  both  natural  and 
necessary  to  understand  *  the  death  unto  sin  and 
*new  birth  unto  righteousness,'  mentioned  in 
the  catechism,  as  '  the  inward  and  spiritual  grace* 
of  which  baptism   is    *a  means,'  as   well   as  'a 

*  sign  and  a  pledge.'  There  is  no  need  to  con- 
fine the  terms  to  the  very  first  communication  of 
grace  to  the  soul :  and  to  suppose  them  so  con- 
fined in  this  place,  would  be  to  contradict  both 
the  article,  which  assumes  '  grace'  to  have  been 
previously  given,  and  the  preceding  sentences  of 
the  catechism,  which  require  'repentance  and 
^  faith'  in  persons  to  be  baptized. 

*  Mant. 
20.  * 


234 

I  add,  further,  that,  as  the  article  most  prg- 
perly  states,  persons  receiving  baptism  rightly 
have  *  the  promises  of  forgiveness  of  sin,  and  of 
'their  adoption  to  be  the  sons  of  God  by  the 
'  Holy  Ghost,  thereby  visibly  signed  and  sealed  :' 
all  which  must  greatly  conduce  to  their  comfort 
and  the  confirmation  of  their  faith. — As  internal 
sanctification  is  the  real  seal  and  attestation  of 
our  acceptance  with  God ;  so  baptism,  which  re- 
presents sanctification,  is  the  outward  and  visible 
attestation  of  it,  which  is  given  by  the  church, 
and  ratified  in  heaven  when  given  to  a  proper 
subject.* 

*  So  under  the  old  dispensation,  circumcision  represented  the 
mortification  of  sin,  or  sanctification;  but  it  was  "  the  *ca?  of 
"  the  righteousness  of  faith,"  thatis,  of  justification.  Rora.  iv.  11. 

This  view  of  the  subject  will  explain  the  clause  in  the  Nicene 
creed — *  one  baptism  for  the  remission  of  sins:'  the  prayer  in 
the  baptismal  service,  for  *  remission  of  sins  by  spiritual  rege- 
neration:' and  the  expression — 'after  that  we  are  baptized  or 
jtistijied'' — which  occurs  in  the   Horaily  of  Salvation.    Baptism 

*  visibly  signs  and  seals'  to  us  forgiveness,  justification,  and  adop- 
tion, and  other  blessings  consequent  upon  these. 

This  further  illustrates  some  passages  of  scripture,  which  have 
before  engaged  our  notice.  Acts  ii.  38.  "  Repent  and  be  bap- 
"  tized  every  one  of  you  in  the  name  of  Jesus  Christ, ^br  the  re- 
"  mission  of  Ai/w."  Acts  xxii.  16.  "Arise  and  be  baptized,  and 
"  wash  away  thy  sins,  calling  on  the  name  of  the  Lord." — By 
baptism  they  would  receive  from  the  church  the  appointed  attes- 
tation, that  their  sins  wereforgiven  them  for  Christ's  name  sake: 
an  attestation  which  was  ratified  in  heaven,  provided  only  they 
were  sincere  in  their  professions  made  in  baptism. 

*  Baptism,  wheresoever  it  was  received  with  all  qualifications^ 

*  necessary  in  the  person  accepting,  and  conferred  with  all  things 

*  necessary  to  be  performed  by  the  person  administering,  was 


235 

3.  With  respect  to  infants  :  baptism  admits  them 
mto  the  visible  church,  and  so  far  is  certainly  a 
relative  sanctification    or   regeneration   of  them. 
But,  as  to  their  regeneration  in  a  higher  sense  of 
the  word,  this,  like  that  of  adults,  can  be  declared 
of  them  only  hypothetically.     In  the   one   case, 
sincerity  in   the  professions   made,   and,   in  the 
other,  a  disposition  to  fulfil  their  baptismal  vows 
as  they  become  capable  of  doing  i*,  must  be  as- 
sumed,   as   the    basis   of  the   declaration.      The 
event  of  their  conduct  must  determine,  both  in 
one  case  and  the  other,  whether  the  persons  bap- 
tized   have   received    '  the   sanctification    of   the 
'  Spirit'-—^  a  new  principle  of  life  and  of  action* 
-^or  not. 

That  even  infants  are  capable  of  receiving 
from  God  such  a  disposition,  as  I  have  supposed, 
seems  to  me  as  clear,  as  that  they  may  and  do, 
by  nature,  possess  a  contrary  disposition.  And 
that  almighty  God  may  be  pleased,  in  many  in- 
stances, to  communicate  such  grace,  especially  to 
the  children  of  pious  parents,  presented  to  bap- 
tism with  devout  and  fervent  prayers,  I  can  readily 
hope  and  believe. 

*most  infallibly  efficacious,  as  to  this  particular,  that  is,  to  the 
*  remission  of  all  sins  committed  before  the  administration  of 
'  this  sacrament.'    Pearson  on  the  Creed,  Art.  x. 

I  find,  that,  in  what  I  have  written  on  the  Articles,  I  have 
9m>tted  to  notice  the  expression,  that  they  are  ' effectualsigns 


236 

If,  after  all,  any  persons  complain,  that  this  is 
reducing  the  effect  of  baptism  to  narrow  limits, 
as  to  the  most  of  those  to  whom  the  ordinance  is 
administered ;  I  reply,  that  their  thinking  so  may 
be  ascribed  to  their  having  entertained  unreason- 
ably high  ideas  of  the  efficacy  of  this  sacrament — 
much  higher,  probably,  than  they  entertain  of  the 
-efficacy  of  the  other  sacrament.  I  refer  them, 
also,  to  the  beginning  of  the  third  chapter  of  the 
epistle  to  the  Romans,  where  the  apostle  answers 
the  same  objection  brought  against  his  doctrine 
concerning  circumcision.  And  I  caution  every 
one  against  reputing  it  a  small  privilege,  to  have 
been  *  called  a  state  of  salvation,'  by  being  re- 
ceived into  the  visible  church  of  Christ;  placed 
under  Christian  instruction;  numbered  among 
those  "  to  whom  the  oracles  of  God  are  commit- 
ted,"* and  addressed,  on  whom  all  Christian  du- 
ties are  binding,  and  to  whom  all  Christian  privi- 
leges are  specially  offered.  *  Whosoever,'  says 
Bishop  Hopkins, 'are  partakers  of  baptism,  are 

'  of  grace,'  Art.  xxv.  It  needs  no  other  remark,  than  that  the 
article  proceeds  to  tell  us  fo  whom  they  are  effectual. 

*  "  What  advantage  then  hath  the  Jew  ?  or  what  profit  is 
*' there  of  circumcision?  Much  everyway:  chiefly  because  that 
"  \mto  them  were  committed  the  oracles  of  GodP     Rom.  iii.  1,2. 

So  again  it  was  represented  as  a  great  privilege  of  the  Jews, 
that  they  were  "  the  children  of  the  prophets,  and  of  the  cove- 
ts uant  which  God  made  with  their  fathers,  saying  unto  Abraham," 
^  &c.  though  it  was  not  supposed  that  they  were,  without  their 
own  personal  repentance  and  faith,  interested  in  the  spiritual 
blessings  of  that  coTenant.     Acts  iii-  25. 


237 

*  reckoned  visible  members  of  the  church,  and 
'  have  an  interest  in  all  the  prayers  of  the  saints, 

*  for  their  brethren  on  earth.     And  this  ought,  by 

*  every  sober  Christian,  to  be  esteemed  a  great 

*  benefit,  that  his  children,  by  their  being  baptized, 

*  are  wrapped  up  in  the  prayers  of  all  the  saints 

*  throughout  the  world,  and  so  daily  presented  to 
'  God,  though  to  them  unknown.' 

I  add  the  following  remarks  from  works  already 
before  the  public,  without  venturing  to  pronounce 
any  very  confident  opinion  on  the  point  to  which 
they  relate. 

*  A  large  proportion'  of  the  clergy  called  evan- 
gelical, '  do  suppose,  that  some  special  gracious 
*" effect    attends   the  due  administration  of  infant 

*  baptism,'*  beyond  the  mere  admission  of  the 
children  to  the  privileges  of  church  membership. 

*  This    is   certainly    our   own   sentiment :   We 

*  find  no   difficulty    whatever,  in  considering  the 

*  baptismal  rite  as  an  assurance  and  pledge,  on 

*  the  part  of  God,  that  the  person  hereby  admit- 
'  ted  into  personal  covenant  with  him  through  the 
'  second  Adam,  shall  not  perish  through  the  fault 
'  of  the  first.'t 

*  Scott's  Remarks,  &c.  vol.  ii.  p.  212. 
t  Christian  Observer,  1812,  p.  370o 


238 


CHAPTER  XIII. 

On  Dr,  Manias  second  Tract,  on  Conversion, 

Of  Dr.  M.'s  second  tract  a  much  more  cursory 
notice  may  be  sufficient.  He  here  pretty  clearly 
marks  the  distinction  between  the  several  parties 
on  whom  he  animadverts ;  and  a  large  proportion 
of  his  tract  is  employed  on  extravagancies,  with 
which  I  have  no  concern  but  to  deplore  them. 

Justice,  however,  would  seem  to  requhre,  that, 
while  the  faults  and  errors  of  men,  who,  lik^ 
Whitfield  and  Wesley,  effected  great  good,  though 
they  have  produced  also  much  evil,  were  exposed, 
some  notice  should  be  taken  of  their  public  ac- 
knowledgments of  those  errors  and  faults.  As 
this  has  not  been  done  by  Dr.  M .  I  shall  transcribe 
a  few  sentences  upon  the  subject,  from  a  work,  to 
which  no  candid  person,  who  has  a  competent 
acquaintance  with  its  contents,  will  refuse  to  listen 
on  this  occasion. 

'  It  is  enough  briefly  to  say,  that,  although  the 
'  language  of  Whitfield  and  Wesley,  upon  divine 
'communications,  o€Jcasionally  merits  the  severity 


239 

'^  of  Dr.  M/s  censure  ;  yet  perhaps  some  little  ten- 

*  derness  might  have  been  shown  to  men  who  had 

*  finally  and  Jiobly  avowed  their  fault — had  con- 

*  fessed  that  the  impressions  they  had  mistaken  for 

*  divine  influence,  had  often  proceeded  from  the 

*  state  and  disposition  of  the.  body" — '*  were  gena- 
'ine  instances  of  enthusiasm,"   were  "vain  and 

*  blasphemous  conceits."  *  How  few  men,  idol- 
*ized  like  Whitfield,  would  have  degraded  them- 

*  selves  to  plead  guilty  in  such  language  as  the  fol- 

*  lowing:  "1  came  soon  into  the  world,  I  have 
'  carried  high  sail  whilst  running  through  a  torrent 
'  of  popularity  and  contempt,  and  by  this  means 
'  have  sometimes  been  in  danger  of  oversetting. 
'  I  know  that  I  am  a  man  of  like  passions  with 
*otherSj  and  consequently  may  have  mistaken  na- 
^  ture  for  grace,  imagination  for  revelation,  and  the 
'fire  of  my  own  temper  for  the  pure  and  sacred 
^  flame  of  holy  zeal,  which  cometh  from  God's  altar. 
*Alas,  alas!  in  how  many  things  have   I   acted 

*  wrong !  I  have  been  too  rash  and  hasty  in  giving 
'  characters  both  of  places  and  persons.  I  have 
^  too  much  made  impressions,  without  the  written 
'  word,  my  rule  of  action.     Being  fond  of  scrip- 

*  ture  language,  I  have  often  used  a  style  too  apos- 
'  tolical,  and  at  the  same  time  I  have  been  too  bit- 
^  ter  in  my  zeal.  Wild  fire  has  been  mixed  with 
^  it,,  and  I  find  I  have  frequently  written  and  spo- 

*  ken  in  my  own  spirit,  when  I  thought  I  was  wri- 


240 

^ting  and  speaking  entirely  by  the  assistance  of 
^  the    Spirit   of  God."     Many  have    been  weak 

*  enough  to  transgress  with  Whitfield,  but  few 
^  great  enough  to  offer  such  an  atonement  for  their 

*  faults.'* 

And  again,  with  respect  to  instantaneous  con- 
version, 'it  would  be  ungenerous  to   forget  that 

*  Wesley  and  Whitfield  both  made  a  living  avowal 
*of  their  errors  also  upon  this  subject — that  they 

*  made  it  to  thousands,  upon  whom  they  might 

*  almost  have  imposed  what  sentiments  they  pleas- 
^  ed — that  they  made  it  in  the  face  of  implacable 

*  enemies — that  they  made  it  amid  scenes  of  un- 
'  paralleled  success,  when  they  sometimes  preach- 

*  ed  to  twenty  thousand  auditors,  and  when  one- 

*  half  of  these  were  either  dissolved  in  tears,  or 

*  otherwise  violently  agitated.  Such  an  avowal 
'  might,  in  any  court  of  equity,  be  pleaded,  and 
'would  be  received  in  mitigation  of  punishment. 'f 

Had  Dr.  M.'s  attack,  then,  been  confined  to 
^  the  founders  of  Methodism,'  I  had  left  it  to 
others  to  repel  it.     Or  had   '  sudden  and  instan- 

*  taneous  conversion'  been  the  only  thing  to  which 
he  objected,  I  had  not  undertaken  its  defence, 
any  further  than  to  assert,  that,  as  in  ancient 
times,  the  day  of  pentecost,  and,  in  modern  times, 

*  Christian  Observer,  1813,  p.  159,  160.  f  IWd.  p.  163. 


241 

the  case  of  Colonel  Gardiner,  demonstrate,  con- 
version may  be  sudden,  and  yet  effectual  ;*  and, 
likewise,  that  if  conversion  be  a  "  passing  from 
"  death  unto  life,"  a  "  quickening  of  those  who 
"  were  dead  in  trespasses  and  sins,"  there  must  be 
a  moment  when  life  commences,  though,  perhaps, 
that  moment  is  as  much  out  of  the  reach  of  hu- 
man discovery  with  respect  to  spiritual,  as  with 
respect  to  natural  life. 

Nor  am  I  disposed  to  except  against  what  Dr, 

**Dr.  M.  seems  to  concede  as  much  himself,  p.  73,  74.  He 
says,  '  Not  that  I  would  be  uuderstood  to  assert,  that  Provide-ice 
*may  not  perhaps,  even  in  the  present  day,  be  sometimes 
'  pleased  to  interpose   in  a  manner  more  awful  and  impressive, 

*  than  is  agreeable  to  the  ordinary  course  of  his  proceedings, 
'  and  to  arrest  the  -sinner  in  his  career  of  infidelity  or  wicked- 
'  ness,and  to  turn  him  from  darkness  unto  light.  But  it  is  the 
'  error  of  enthusiasm  to  invert  the  order  of  God's  proceedings, 
^  and  to  mistake  that  for  the  rule,  which  in  reality  constitutes 

*  the  exception.'     To  all  this  I  fully  assent. 

So  also  Dr.  Paley,  in  his  latter  days,  very  beautifully :  *  I  do 
■*  not,  in  the  smallest  degree,   mean  to  undervalue,  or  speak 

*  lightly  of  such  changes,  whenever  or  in  whomsoever  they  take 
'  place ;  nor  to  deny,  that  they  may  be  sudden,   yet  lasting ; 

*  (nay,  I  am  rather  inclined  to  think,  that  it  is  in  this  manner 

*  that  they  frequently  do  take  place ;)  nor  to  dispute  what  is 
'  upon  good  testimony  alleged  concerning  conversion  brought 
'  about  by  affecting  incidents  of  life  5  by  striking  passages  of 
'  scripture  j  by  impressive  discourses  from  the  pulpit ;  by  what 
'  we  meet  with  in  books,  or  even  by  single  touching  sentences, 

*  or  expressions  in  such  discourses  or  books.     I  am  not  disposed 

*  to  question  these  relations  unnecessarily,  but  rather  to  bless 

*  God  for  such  instances,  when  I  hear  of  them,  and  to  regard 
<  them  as  merciful  ordinations  of  his  providence.' 

21 


242 

M.  has  delivered  concerning  the  nature  of  conver- 
sion. In  his  65th  page,  he  assents  to  Mr.  Over- 
ton's statement,  that  it  consists  in  '  the  actual  re- 
'  formation  of  the  heart  and  character ;  that  the 

*  author  of  this  happy  change  is  the  Holy  Spirit, 

*  but  that  it  is  generally  effected,  and  is  always  to 
*be  sought  after^  in  the  diligent  use  of  the  ap- 
'  pointed  means  of  grace  :  that  it  is  no  instantane- 

*  ous  operation,  which  finishes  the  whole  business  of 

*  religion  at  once,  but  that  it  is  the  serious  com- 

*  mencement  of  a   work,   which  it   requires  the 

*  vigorous  exertions  of  the  whole  hfe  to  complete.' 
All  this  is  excellent :  nor  is  Dr.  M.'s  own  descrip- 
tion  of  it  materially  different.     He  says,  p.   57, 

*  Conversion,  according  to  our  notions,  may  not 

*  improperly  be  said  to  consist  of  a  rational  con- 

*  viction  of  sin,  and  sense  of  its  wretchedness  and 

*  danger ;   of  a  sincere   penitence  and  sorrow  of 

*  heart,  at  having  incurred  the  displeasure   of   a 

*  holy  God  ;  of  steadfast  purposes  of  amendment, 
'  with  the  blessing  of  the  divine  grace ;  of  a  regu- 
'  lar  and  diligent  employment  of  all  the  appointed 
'  means  of  grace ;  and  of  a  real  change  of  heart 
'  and  life,  of  affections  and  conduct,  and  a  reso- 
'lute  perseverance  in  well  doing.'  This  differs 
not,  I  think,  from  the  former  passage,  except  it 
be,  that  it  contains  not  so  explicit  a  recognition  of 
the  Holy  Spirit  as  the  author  of  the  '  rational  con- 
''  viction  of  sin,'  *  the  sincere  penitence,'  and  *  the 


243 

*  steadfast  purpose  of  amendment.'  I  take  it  for 
granted,  however,  that  Dr.  M.  means  it  to  be  un- 
derstood, that  all  these   '  holy  desires,  good  coun- 

*  sels,  and  just  works,'  proceed  from  the  operation 
of  God's  Holy  Spirit  on  the  mind ;  and  also  that 
a  deep  and  heart-affecting  '  conviction  of  sin,' 
such  as  we  see  exemplified  at  the  day  of  pente- 
cost,  or  in  the  penitent  publican,  is  no  more  than 
is  perfectly  *  rational.'  These  things  being  un- 
derstood, I  am  well  content  that  Dr.  M.'s  descrip- 
tion should  be  received  as  a  just  account  of  con- 
version. 

And,  further,  with  respect  to  the  proper  sub- 
jects of  conversion,  he  is  sometimes  pretty  liberal 
in  his  concessions.  In  the  primitive  days  he  al- 
lows,   that    '  universally,   both   among  Jews    and 

*  amorig  Gentiles,  those  who  were  living  under  the 

*  dominion  of  sin,  or  were  not  duly  convinced  of 

*  the   necessity   of  a  Redeemer,'   needed    to    be 

*  converted  from  their  errors,  whether  in  principle 
'  or  in  practice.'*  And  *  now  also,'  lie  says, 
'  every  unbeliever  and  every  sinner,  although  made 
'  by  baptism  a  member  of  Christ  and  a  child  of 
'  God,  must  be,  in  a  certain  sense,  converted,  if  he 

*  would  ultimately  succeed  to  his  inheritance  of  the 
*■  kingdom  of  heaven. 'f  And  so  again,  after  re- 
citing Mr.  Overton's  words,  as  above  quoted,  hf 

*  V>  59,  60.  t  P.  60. 


244 

declares,  '  considering  conversion  in  this  light,  1 
'  can  cheerfully  concur  with  our  brethren  in  main- 
'  taining  the  necessity  of  such  a  change  to  every 
:'  one,  who  is  satisfied  with  mere  nominal  Christian- 
'  ity,  or  ^vith  any  thing  short  of  true  Christian  holi- 
'  ness  both  of  heart  and  life.^"^  And  yet  again  he 
admits,   that   '  previous   habits   of  irreligion  and 

•  Avorldly-mindedness  render  it  necessary.'*  At 
the  same  time,  he  is  of  opinion,  that  we  should  do 
better  to  *  decline  the  phraseology  of  enthusiasm,' 
by  calling  the  change  '  true  repentance,'  rather  than 
conversion. f  Why  he  should  so  speak  of  the  term 
conversion,  I  feel  rather  at  a  loss  to  determine, 
after  having  read,  only  a  few  pages  before,  his 
description  of  '  conversion,  according  to  the  no- 
'  tions'  entertained  of  it  by  himself  and  his  friends  : 
and  when,  in  the  interval  between  the  two  pas- 
sages, he  declares  from  the  late  Bishop  Randolph, 
that  '  in  Scripture  we  find  conversion  conjoined 
'  with  repentance  as  one  and  the  same.t 

But  now,  after  all  this,  what  must  we  think  of 
such  sentences  as  the   following  ?    '  We   are  not 

•  told  in  Scripture,  as  we  are  now  imperiously 
'  called  upon,  to  divide  our  hearers,  being  be- 
'  lievers  in  Christianity  in  common,  into  the  classes 
'  of  converted  and  unconverted;  '  That  among 
'  men,  baptized  as  Christians,  taught  from  their 

»P.  65.  tP-65,  66.  JP.  64. 


'lib 

*  infancy  to  believe  the  doctrines  and  practise  the 

*  duties  of  Christianity,  a  special  conversion  also 

*  at  some  period  of  their  life  is  necessary  to  stamp 

*  them  true  Christians,  is  an  unheard-of  thing  in 

*  the  gospel,  and  is  plainly  a  novel  institution  of 

*  man.'* 

I  fear  this  indicates,  that  Dr.  M.'s  objection, 
like  that  of  too  many  persons  who  raise  an  outcry 
against  *  sudden  conversions,'  is  not  merely  to  the 
suddenness  or  extravagance  of  some  professed 
conversions,  but  to  conversion  itself;  at  least, 
when  represented  as  a  change  necessary  to  turn 
even  those  who  '  profess  and  call  themselves 
Christians,'  from  what  they  are  by  nature,  to  what 
they  must  be  before  they  can  be  fit  for  heaven. 

Here  also  we  see  the  practical  influence  of  Dr. 
M.'s  views  of  baptismal  regeneration.  The  change 
which  it  has  produced  in  men  seems  to  be  thought, 
of  itself,  a  reason  against  preaching  conversion  to 
them,  even  though  they  should  have  *  forfeited 
'  their  privileges'  by  a  sinful  life. 

But  in  the  last  passage,  much  depends  upon  the 
meaning  of  certain  terms,  which  are  sufficiently 
lax  and  indefinite.     What  is  meant,  hy  *  taught 

*  P.  63,  64. 

21  *•       ■" 


y 


246 

'  from  their  infancy  to  believe  the  doctrines  and 
'  practise  the  duties  of  Christianity  r'  Does  it 
mean  no  more  than  instructed  by  man  that  they 
ought  to  do  so?  or,  inwardly  *' taught"  and  in- 
clined to  do  it,  by  the  grace  of  God,  accompany- 
ing outward  instruction  f  If  the  latter,  then  the 
persons  have  been  and  are  converted,  and  turned 
from  a  state  of  nature  to  a  state  of  grace.  If  the 
former,  let  all  experience  as  well  as  Scripture  de- 
clare, whether  outward  instruction  supersedes  the 
necessity  of  a  conversion  by  divine  grace,  turning 
the  heart  from  sin  to  God. 

Again,  what  is  meant  by  a  *  special  conversion  V 
Does  it  mean  a  conversion  of  which  the  person 
can  distinctly  specify  the  time,  the  means,  the 
manner,  the  beginning  and  middle,  and  end?  If 
so,  I  know  none  of  '  our  self-denominated  evan- 
'  gelical  brethren,'  who  insist  upon  its  necessity. 
We  are  happy  to  believe  that  there  are  *  some 
'  humble  Christians,  who^  having  been  once  re- 
•'  generated  by  water  and  the  Holy  Spirit,  have  so 
'  followed  his  heavenly  motions,'*  that,  though  we 
should  not  think  of  saying  of  them,  somewhat 
quaintly,  and  not  a  little  presumptuously,  '  their 
*  angels  may  not  blush  to  behold  the  face  of  their 
'  heavenly  Father  5'*  yet  we  often  do  describe  them 
as  persons,  whose  conversion  *  began  so  early,  and 

»  Mant,  p.  61. 


247 

'  has  proceeded  so  gradually,  that  it  exceeds  the 
'  power  of  man  precisely  to  trace  its  rise  and  pro- 
gress.' But  if  '  a  special  conversion'  mean  only 
a  real,  a  great,  a  radical,  a  divine  change,  then  we 
certainly  do  maintain,  that  it  has  passed,  or  must 
pass,  upon  every  man  in  order  to  his  being  a  true 
Christian. 

But  whatever  ambiguities,  leaving  an  opening 
for  more  favourable  interpretation,  there  may  be 
in  these  sentences,  which  are  borrowed  by  Dr.  M., 
but  borrowed  with  high  commendation,  I  am 
sorry  to  say  there  appears  no  such  thing  in  the 
following  passage,  for  which  Dr.  M.  himself  is  an- 
swerable. *  To  suppose,'  with  Whitfield,  that  in 
"every  Christian  congregation  there  are  two 
'  sorts  of  people,  some  that  know  Christ,  and  some 

*  that  do  not  know  him,  some  that  are  converted, 

*  and  some  that  are  strangers  to  conversion ;" — 

*  this  is  a  conceit  which  revelation   warrants   not, 

*  and  which  reason  and  experience  disclaim.'* 

It  is  really  difiiMt  to  read  this  conclusion 
without  exclamations  of  astonishment.  To  say 
nothing  of  '  revelation' — nothing  of  our  Lord's 
solemn  declaration  to  the  Jews,  "Ye  say  that  he 
"  is  your  God,  but  ye  have  not  known  him  :" — 
nothing  of  St.  Paul's  admonition  to  the  Corin-^ 

*  P.  60,  61. 


248 

thian  church,  "  Some  have  not  the  knowledge  of 
"  God,  I  speak  this  to  your  shame  :" — nothing 
of  St.  John's  rule  for  trying  our  '  knowledge  of 

*  Christ,'  "Hereby  do  we  know  that  we  know 
"  him,  if  we  keep  his  commandments  :" — not  to 
dwell  on  these,  or  a  thousand  other  passages  of 
holy  writ,   I  notice  only  the   appeal  to   *  reason 

*  and  experience,'  which,  it  is  affirmed,  '  disclaim' 
as  a  vain  '  conceit'  the  supposition,  that,  *  in 
'  every   Christian  congregation,  there  are  some 

*  that  are  converted,  and  some  that  are  strangers  to 
'  conversion.' 

Of  course.  Dr.  M .  does  not  mean  so  far  to  take 
advantage   of  the   strictness   of  the  term  *  every 

*  Christian  congregation,'  as  to  point  out  assem- 
blies of  literally  **  two  or  three"  pious  individuals 
"  met  together  in  the  name  of  Christ,"  as  the  ex- 
ceptions. If  that  were  his  meaning,  he  would  be 
contending  without  an  antagonist.  He  must 
mean,  that,  at  least,  the  better  sort  of  Christian 
congregations  ought  not  to  be  considered  as  con- 
taining unconverted  persons.  Restricted  beyond 
this,  his  censure  will  have  no  application. 

Take,  then,  his  own  descriptions "  of  the  cha- 
racters who  need  to  be  converted.     *  Every  un- 

*  believer  and  every  sinner' — *  all  those  who  are 
'  living  under  the  dominion  of  sin' — *  those  whose 


249 

'  previous  habits  of  irreligion  and  worldly-mind- 

*  edness  render  it  necessary' — '  every  one  who  is 
•satisfied  with  mere  nominal  Christianity,  or  with 
^  any  thing   short  of   true   Christian   holiness   of 

*  heart  and  life  :'* — every  such  person,  '  although 
'  made  by  baptism  a  member  of  Christ  and  a 
'  child  of  God,   must  be,  in  a  certain  sense,  con- 

*  verted,  if  he  would  ultimately  succeed  to  his  in- 
'  heritance  of  the  kingdom  of  heaven  ;'f  and  he 
(Dr.  M.)  '  can  cheerfully  concur  in  maintaining 
"  the  necessity  of  such  a  change,'  as  Mr.  Overton 
describes  under  the  name  of  con/ersion,  to  all 
these  characters. {  Yet  '  reason  and  experience,' 
he  says,  '  disclaim,'  as  an  unwarranted  '  conceit,' 
the  supposition,  that  '  our  hearers'  are  to  be  di- 
vided '  into  the  two  classes  of  converted  and  un- 

*  converted  !'(^  Were  it  not  well  known,  that 
Dr.  M.  Is  '  Chaplain  to  his  Grace  the  Archbishop 
'  of  Canterbury,  and  Rector  of  a  parish  in  the 
metropolis,  might  one  not  have  supposed  him  a 
recluse,  who  had  lived  all  his  days  immured  in  a 
college,  and  was  utterly  unacquainted  with  the 
state  of  the  Christian  world,  nay,  with  all  that  was 
passing  in  the  university  itself,  beyond  the  pre- 
cincts of  his  own  room  : — would  it  not  be  natu- 
ral to  suppose  this,  when  we  hear  him  allow,  that 
so  many  and  so  comprehensive   descriptions   of 

*  P.  59,  60,  65,  t  P.  60.  %  P-  ^^-  §  P-  ^h  65- 


250 

persons  need  to  be  converted,  and  yet  reprobate 
the  supposition  that  almost  all  Christian  con- 
gregations contain  '  persons  that  are  strangers  to 

*  conversion,'  as  well  as  those  that  are  converted  ?* 

*  How  much  more  rational,  and  wise,  and  right,  as  well  as 
wore  scriptural,  the  following'  observations  of  Dr    Paley: — 'Of 

*  the  persons  in  our  congregations,  to  whom  we  not  only  may,  but 

*  must  preach  the  doctrine  of  conversion  plainly  and  directly, 
'are  those,  who,  with   the   name  indeed   of  Christians',  have 

*  hitherto  passed  their  livps  without  any  internal  religion  wbat- 
'  ever ;  who  have  not  at  all  thought  upon  the  subject ;  who,  a 
'  few  easy  and  customary  forms  excepted,  (and  which  with  them 
'  are  mere  forms,)  cannot  truly  say  of  themselves,  that  they 
'  have  done  one  action,  which  they  would  not  have  done  equally, 
'  if  there  had  been  no  such  thing  as  a  God  in  the  world  ;  or  that 

*  they  have  ever  sacrificed  any  passion,  any  present  enjoyment, 

*  or  even  any  inclination  of  their  minds,  to  the  restraints 'and 

*  prohibitions  of  religion  ;  with  whom  indeed,  religious  motives 
'  have  not  weighed   a   feather   in  the  scale  against  interest  or 

*  pleasure.  To  these  it  is  utterly  necessary  that  we  preach  con- 
'  version.     At  this  day  we  have  not  Jews  and  Gentiles  to  preach 

*  to;  but  these  persons  are  really  in  as  unconverted  a  state,  as 

*  any  Jew  or  Gentile  could  be  in  our  Saviour's  time.  They  are 
'  no  more  Christians,  as  to  any  actual  benefit  of  Christianity  to 

*  their  souls,  than  the  most  hardened  Jew,  or  the  most  profligate 
'Gentile  was  in  the  age  of  the  gospel.     As  to  any  difference  in 

*  the  two  cases,  the  diflference  is  all  against  them.     These  must 

*  be  converted,  before  they  can  be  saved.     The  course  of  their 

*  thoughts  must  be  changed,  the  very  principles  upon  which  they 
'act  must  be  changed.  Considerations,  which  never,  or  which 
'  hardly  ever  entered  into  their  minds,  must  deeply  and  perpe- 
'  tually  engage  them.  Views  and  motives,  which  did  not  influ- 
'  ence  them  at  all,  either  as  checks  from  doing  evil,  or  as  induce- 
'  ments  to  do  good,  must  become  the  views  and  motives  which 

*  they  regularly  consult,  and  by  which  they  are  guided ;  that  is 

*  to  say,  there  must  be  a  revolution  of  principle  :  the  visible  con- 
'duct  will  follow  the  change;  but  there  must  be  a  revolution 

*  within.  A  change  so  entire,  so  deep,  so  important  as  this,  I 
*  do  allow  to  be  a  conversion,  and  no  one,  who  is  in  the  situation 


2M 

But  seriously,  what  a  mockery  is  it  of  the  feel- 
ings of  a  Christian  minister,  sincerely  labouring 
to  turn  sinners  to  righteousness,  to  tell  him,  that 
he  must  by  no  means  consider  his  congregation  as 
consisting  partly  of  those  who  are  converted,  and 
partly  of  those  who  are  unconverted  !  What  con- 
gregation is  there,  in  which  no  drunkard,  no 
swearer,  no  fornicator,  no  sabbath-breaker,  no 
unjust  dealer,  no  covetous,  '  irreligious,  worldly- 

*  minded'  man  is  to  be  found  ?  in  which  there  are 
none    who   have   been  '  satisfied   with   mere  no- 

*  minal  Christianity,  or  with  something'  far  *  short 
'  of  true  Christian  holiness  of  heart  and  life  ?' 
And  must  not  all  these  persons  "turn"  and  be 
"  converted"  unto  God,  if  they  would  not  **  die" 
eternally  ?  Must  they  not  "  repent  and  be  "  con- 
"  verted,"  if  they  would  have  "  their  sins  blotted 
"  out  ?"  To  what  purpose,  then,  is  it  to  interrupt 
those,  who  are  seriously  calling  upon  such  charac- 
ters  "to  repent  and  turn   (or  be   converted)  to 

'above  described,  can  be  saved  without  undert^oing  it;  and  he 
'  must  necessarily  both  be  sensible  of  it  at  the  time,  and  remem- 

*  ber  it  all  his  life  afterwards.     It  is  too  momentous  an  event 

*  evei*  to  be  forg-ot.     A  man  mig^ht  as  easily   forget  his  escape 

*  from  a  shipwreck.  Whether  it  was  sudden,  or  wh  ther  it  was 
'  gradual,  if  it  was  effected,  (and  the  fruits  will  prove  that,)  it  was 
'a true  conversion:  and  every  such  person  may  justly  both  be- 
'  lieve  and  say  it  himself,  that  he  was  converted  at  a  particular 

*  assignable  time.  It  may  not  be  necessary  to  speak  of  his  con- 
'  version,  but  he  will  always  think  of  it,  with  unbounded  thank- 
'  fulness  to  the  Giver  of  all  grace,  the  Author  of  all  mercies,  spi- 
'  ritual  as  well  as  temporal.* 


252 

•*God,  and  do  works  meet  for  repentance," — with 
the  charge,  that  they  are  doing  '  a  thing  unheard 

*  of  in  the  gospel  ?'  What  means  it  to  hold  such 
useful  labourers  up  to  the  wicked,  whose  conver- 
rersion  and  salvation  they  are  seeking,  as  persons 
actuated  by  '  conceits,  which  revelation  warrants 

*  not,  and  which  reason  and  experience  disclaim  ?' 
What  object  does  all  this  promote,  but  one,  which 
ought  to  be  the  most  opposite  to  all  the  desires 
and  feelings  of  a  Christian  minister's  heart — "  to 
"  strengthen  the  hands  of  the  wicked  in  his  wicked 
**  way" — and  to  furnish  arras  to  him,  wherewith  to 
resist  all  the  attempts  made  to  bring  him  to  a  bet- 
ter mind  ?  It  is  impossible  not  to  write  with  a 
degree  of  zeal  and  earnestness  against  sentiments 
and  passages  so  big  with  practical  mischief.* 

*  My  feelings  prompt  me  to  decline,  and  my  judgment  does 
not  urge  me  to  meddle  with,  all  those  parts  of  Dr.  M.'s  tracts 
which  are  mere  declamation,  and  ap^jeal  to  the  passions  and  pre- 
judices of  his  readers,  against  the  opinions  he  controverts. 
Were  not  this  the  case,  I  must  seriously  call  upon  him  to  consi- 
der the  tendency  of  such  passages  as  that,  in  which  Milton's  de- 
scription of  the  lazar-house  is  applied  to  the  Methodistic  conver- 
sions. I  am  no  more  friendly  than  Dr.  M.  to  the  extravagancies 
animadverted  upon:  but  theimagjnationsof  wicked  and  libertine 
men,  furnished  with  such  images,  will  not  coutine  the  applica- 
tion of  them  to  the  distortions  which  have  deformed  religion,  but 
will  not  fail  to  associate  them  with.things  of  a  very  different 
and  even  of  the  most  sacred  nature.  The  wicked  have  ever  been 
ready  to  charge  their  faithful  reprovers  with  "  desiring  the  wo- 
«ful  day,"  which  they  did  but  foretell;  and  they  will  be  ready 
to  avail  themselves  of  the  countenance,  which  Dr.  M.  may  even 
i-eem  to  afford  them,  for  representing  such  persons  as  '  dwelling 
'  Tfith  horrible  delight  on  the  terrors  of  God's  wrath.'  P.  77—79 


253 

But  there  is  a  passage  of  Mr.  Overton's,  which 
comes  in  for  the  same  condemnation,  of  exhibit- 
ing *  a  conceit  which  revelation  warrants  not,  and 
'  which  reason  and  experience  disclaim.'  It  is 
this,  '  that,  in  order  to  a  state  of  salvation,  a  change 

*  of  mind,  of  views,  and  dispositions  must  be  ef- 
*fected  in  every  person,  wherever  born,  however 

*  educated,  and  of  whatever  external  conduct.'* 

On  this  sentiment  Dr.  M.  proceeds  to  reason 
thus :  '  Some  humble  Christians  undoubtedly 
'  there  are,  who,  having  been  once  regenerated  by 
'  water  and  the  Holy  Spirit,  have  so  followed  his 

*  heavenly  motions,  and  improved  his  sanctifying 
'  graces ;  have  so  pursued  the  calm  and  blameless 
'tenour  of  their  way;  have  preserved  that  child- 
'  like  simplicity  of  character,  and  that  childlike  in- 
'nocence  of  conduct,  that  their  angels  may  not 
'  blush  to  behold  the  face  of  their  heavenly  Fa- 
*ther. — Such  was  the  conversation,  even  under 
'the  Jewish  law,  of  Zacharias  and  Ehzabeth, 
"  who  were  both  righteous  before  God,  walking 
'  in  all  the  commandments  and  ordinances  of  the 
'  Lord  blameless  "  And  are  we  to  be  told  that 
'  Christians,  such  as  these,  must  experience  an 
'  entire  change  of  heart,  a  thorough  conversion  of 


*  Mant,  p.  61,  and  again,  p.  65,  quoted  from  Overton,  p.  160 

22 


254 

*  their   ways?' — I    answer,    Certainly   not.      Nor 
would  Mr.  Overton,  or,  I  believe,  any  other  wri- 
ter whom  Dr.  M.  has  quoted,  say  that  they  must. 
Is  it  possible  for  Dr.  M.  to  have  understood  Mr. 
O.  to  assert,  that  even  the  truly  converted  man 
must  undergo  another  conversion,  or  be  excluded 
from    heaven  ?    This    is   scarcely    credible :    yet, 
upon  any  other  supposition,  what  avails  all  this 
reasoning?  Dr.  M.  has  himself  immediately  fur- 
nished the  answer  to  it;  though  with  some  confu- 
sion of  language,  as  to  the  distinct  provinces  of 
the  atoning  blood  of,  Christ,  and  the  sanctifying 
grace    of  the   Holy   Spirit.      'By   the   blood   of 
'  Christ,'  he  says,  these  persons  '  have  been  purified 
from  the  original  corruption  of  their  nature ;  by 
that  blood  they  have  been  cleansed  of  their  actual 
sins ;   by  the  Holy  Spirit  of  God,  they  have  been 
regenerated  ;  his  preventing  grace  hath  conducted 
them ;  his  assisting  grace  hath  co-operated  with, 
and  given  effect  to  their  zealous  endeavours  to 
persevere  in  the  course  of  piety  and  virtue ;   his 
sanctifying  influence  renews  and  invigorates  them 
day  by  day.     Let  God  have  all  the  glory  of  their 
continuance  in  their  Christian  career;   but  let  it 
not  be  judged  necessary  that  they  should  under- 
go "  a  change  of  mind,  of  views,  and   disposi- 
tions," when  that  change  must  be  from  holiness 
to  sin.'* 

*  P.  62,  63. 


255 

Is  there  any  thing  in  this  contrary  to  Mr.  O.'s 
doctrine?  Let  the  reader  examine  the  whole 
passage  in  that  author,  and  judge  whether  it  fur- 
nished a  shadow  of  reason  for  the  perversion 
which  it  has  suffered. 

*  It  is  our  opinion,'  Mr.  O.  says,  *  that,  in  order 

*  to  salvation,   a  change   of  mind,   of  views,   and 

*  disposition  must   be   effected  in    every   person, 

*  wherever  born,  however  educated,  or  of  what- 

*  ever  external  conduct.     Is  it  said,  this  change  is 

*  effected    in    us    at  our  baptism  ?     We    answer : 

*  have  you  then  indeed  kept  your  baptismal  vow  ? 

*  Have  you  in  the  uniform  and  habitual  tenour  of 

*  your  life  been  '*  renouncing  sin,  the  world,  and 

*  the  devil ;  following  the  example  of  our  Saviour 

*  Christ ;    and    daily    becoming    more    like  unto 

*  him  ?"  Have  you  indeed  experienced  the  inward 
'  and  spiritual  grace,  of  which  the  washing  of 
^  water  is  the  external  emblem,  "  a  death  unto 
**  sin,  find  a  new  birth  unto  righteousness  f'^    And, 

*  are  your  views,  tempers,  and  pursuits  indeed 
*such,  as  in  scripture  every  where  characterize 
'the  regenerate  children  of  God?  Ir  so,  it  is 
^well:  but,  if  not,  rememberj  we  add,   the  apos- 

*  tie's  reasoning  respecting  circumcision,  that 
"  if  thou  be   a  breaker  of  the  law,  thy   circum- 

*  cision  is  made  uncircumcision." — Consider  also, 

*  we  proceed,  upon  what  high  authority  it  is  de- 


256 

'  clared,' — that  ^'  a  good  tree  cannot  bring  forth 
"  evil  fruit,"  but  that  *'  evil  fruit"  is  a  certain 
proof  of  ''a  corrupt  tree;"  and  that  an  evil  con- 
*  duct  can  only  proceed  from  an  "  evil  heart."* 
Can  any  man,  without  direct  injustice,  read  over 
this  passage,  and  then  represent  Mr.  O.  as,  in  it, 
declaring  conversion  to  be  still  necessary  for  those, 
who  have  been  and  are  acting  agreeably  to  their 
baptismal  vows  ?  I  do  not  charge  Dr.  M.  with  in- 
tentional injustice  ;  far  from  it :  but  I  see  not  liow 
he  can  be  cleared  of  the  want  of  that  care  and 
attention,  without  which  great  practical  injus- 
tice often  cannot  be  avoided.  No  one  can  read 
Mr.  O.'s  paragraph  with  half  the  pains  which 
should  precede  criticism  upon  it,  and  understand 
him  to  say  prospectively,  with  regard  to  every 
person,  converted  or  unconverted,  that  he  must 
hereafter  undergo  such  a  change  ?  His  observa- 
tion is  introduced  by  an  express  reference  to  the 
subject  of  his  preceding  chapter — human  depra- 
vity— and  evidently  relates  to  the  natural  state  of 
fallen  man,  and  to  a  change  which  either  Aa^  taken 
place,  or  mvst  take  place  in  him,  in  order  to  his 
salvation.  In  those  who  are  really  such  Christians 
as  Dr.  M.  describes^  the  change  is  already  made, 
and  needs  not  to  be  made  again. 

♦  Overton's  True  Churchman,  p.  160,  161.  It  may  be  re- 
marked that  Mr.  O.  does  not,  in  this  whole  passage,  use  the 
obnoxious  term,  conversion.  His  chapter  is  on  *  the  doctrine  of 
'  repentance." 


257 

1  do  not  think  it  necessary  to  enter  into  any 
minute  examination  of  the  scriptural  use  of  the 
term  conversion.  Dr.  M.  has  not  attempted  to 
show,  that  this  is  such  as  should  restrict  its  appli- 
cation to  the  bringing  over  of  infidels  to  the  faith 
of  Christ,  or  even  to  the  turning  of  profligates  to 
righteousness  of  life.  The  Jews  are  continually 
called  upon  "  to  turn"  or  "  be  converted  ;"  and 
that  not  only  when  it  became  their  duty  to  em- 
brace Christianity,  but  by  their  own  prophets^ 
during  the  continuance  of  their  own  dispensation. 
The  term  is  applied  in  the  New  Testament  to  the 
reclaiming  of  a  professed  Christian,  who  had  fallen 
into  sin  or  error.  "  If  any  of  you  do  err  from 
"the  truth,  and  one  convert  him,  let  him  know, 
"  that  he,  which  converteth  a  sinner  from  the  error 
"  of  his  way,  shall  save  a  soul  from  death,  and 
"  shall  hide  a  multitude  of  sins.'-*  Our  blessed 
Lord  applies  it  to  the  recovery  of  Peter  from  his 
fall :  "  When  thou  art  converted,  strengthen  thy 
"  brethren  :"f — and  even  to  the  change  which 
still  needed  to  be  made,  or  at  least  carried  for- 
ward, in  the  minds  of  his  disciples  :  "  Verily  I  say 
"  unto  you,  Except  ye  be  converted,  and  become 
^'as  little  children,  ye  shall  not  enter  into  the 
"  kingdom   of  heaven."t — This  is  extending  the 

*  James  v.  19,  20-  f  Luke  xxii.  32. 

\  Matt,  xviii.  5 — 8.  Dr.  M.>  quoting  these  words,  says,  '  such 
^was  our  Saviour's  waruing  to  the  unbelieving  Jews..''    (P.  5S.) 

22  ^ 


258 

use  of  the  term  much  further  than  those  persons 
commonly  do,  who  fall  under  the  censure  of  Dr.  M, 

But  why  need  we  adduce  particular  instances, 
when  Dr.  M.  himself,  with  high  approbation, 
cites  the  authority  of  a  learned  prelate,  declaring 
that  '  in  scripture  we  find'  conversion  and  re- 
pentance '  conjoined,  as  one  and  the  same  ?'*  If 
it  be  an  unquestionable  matter,  that  we  are  to 
preach  repentance ;  and  if  in  scripture  conver- 
sion be  '  conjoined  with  repentance,  as  one  and 
'  the  same  ;'  I  see  not  on  what  ground  we  are  to 
be  condemned  for  preaching  conversion  or  repent- 
ance, indiscriminately  :  or  what  pretence  there 
is   for   ranking   the   terra   conversion    with    *  the 

•  phraseology  of  enthusiasm. 'f  Further  questions 
may  remain,  respecting  the  nature  of  conversion, 
(on  which,  indeed,  we  are  not  at  variance  with 
Dr.  M  )J  but,  if  repentance  and  conversion  be 
the  same  thing,  this  must  demonstrate,  that  to 
condemn  the  preaching  of  conversion,  wherever 
we  allow  it  necessary  to   preach   repentance,  is 

•  frivolous  and  vexatious.' 

I  do  not,  however,  agree   in  the  accuracy  of 
^his  representation,  that  in  Scripture  conversion 

The  fact  is,  they  were  addressed  to  our  Lord's  discifiles,  asking 
jf  hitn,  *'  Who  is  greatest  in  the  k.ngdora  of  heaven  ?" 

'  P.  «4.  t  P.  6a  J  Above,  p.  240,  241 . 


259 

and  repentence   mean   exactly  the   same   thing. 
As  applied,  indeed,  to  the  first  bringing  of  a  sin- 
ner to  repentance,  it  may  be  pretty  nearly  true  : 
but  not  as  applied  to  that  daily  repentance,  in  the 
exercise   of  which  the   Christian  lives.     We   all 
need  repentance  at  all  times :  our  continual  im- 
perfection and  sinfulness  demand  it.     But  we  do 
not  all,  in  the  same  way,  need  conversion.     In 
Scripture,   as   well   as  in   modern   language,  this 
term  generally  includes  the  idea  of  a  commence' 
ment  of  true  religion,  which  in  many  has  happily 
taken  place,  and  does  not  need  to  be  repeated. 
And,  I  apprehend,  it  is  the  feeling  of  this  differ- 
ence, which  makes  many  persons  more  willing  to 
hear  of  repentance   than   of  conversion.     They 
are    willing  to   acknowledge  themselves  sinners, 
and  imperfect,  and  therefore  needing  repentance  : 
but  thy  are  not  willing  to  feel,  that  they  are  so 
*  far  gone   from   original   righteousness,'  so   per- 
verted and  estranged  from  God,  that  they  must 
have  '^  a  new  heart  created,  and  a  right  spirit  put 
"  within  them,"  and  that  otherwise  they  can  never 
serve    God    acceptably  on   earth,    or  inherit   his 
heavenly  kingdom  hereafter.     A  duty,  which   is 
common  to  them  with  sincere  and  devout  Chris- 
tians they  are  willing  to  hear  of,  at  least  in  a  gene- 
ral manner:  but  of  what  is  necessary   to  make 
them  true  and  devout  Christians  they  cannot  bear 


260 

to  be  told,  because  it  suggests  unpleasant  truth 
concerning  their  present  state. 

Let  repentance  be  preached,  such  as  the  term 
fcereiMicc  (a  change  of  mind)  implies,  and  such 
as  the  necessities  of  one,  who  has  hitherto  been 
'^  satisfied  with  mere  nominal  Christianity,'  re- 
quire; and  the  doctrine  of  repentance,  I  fear, 
will  become  no  less  unpalatable  than  that  of 
conversion.  But  it  is  because  something  much 
short  of  this  may  be  understood  by  the  word, 
something  which  resembles  not  "  the  washing  of 
"  the  hands,  and  the  head,"  and  the  whole  man, 
but  that  of  him,  who,  having  already  been  in 
the  bath,  "  needs  not,  save  to  wash  his  feet,"  and 
is  then  "  clean  every  whit  :"*  it  is,  I  apprehend, 
because  they  conceive  repentance  to  mean  only 
something  of  this  slighter  and  more  general  kind, 
that  it  is  less  offensive  to  the  fastidiousness  of 
modern  ears. — There  is  great  justness  in  the  fol- 
lowing observations,  which  have  been  made  upon 
this   subject.      *  Not   a  few   either   exclude   the 

*  words  conversion   and  regeneration  from   their 

*  vocabulary,  or  are  extremely  sparing  of  such 
'  expressions.  They  prefer  the  use  of  the  term 
^  repentance :  but  the  repentance  of  whJch  they 
^  speak  is  interpreted  by  the  body  of  their  hearers^ 

*  John  xiij.  6—10 


261 

*  to  be  something  very  slight  and  transient.  It  is 
'  construed  to  mean  regret  on  account  of  some 

*  few  specific  acts  which  have  been  wrong,  or  a 

*  sorrow  which  may  be  supposed  to  have  suffi- 
'  ciently  manifested  itself  by  consenting  to  the 

*  confession  in  the  church  service  while  it  was 
'  read.     It  is  not  habitual  contrition  on  account  of 

*  corruption^,  which  the  penitent  now  perceives  to 
"  have  pervadfjd  the  heart  and  life. — The  amend- 
'  ment  of  conduct  also,  which  many  persons  of 
'  this  class  labour  to  enforce,  seems  to  consist 
'  chiefly  in  the  renunciation  of  gross  sins,  and  in  a 
'  due  observance  of  the  public  ordinances  of  the 

*  church.  They  represent  man  as  in  a  safe  and 
'  good  state,  unless  and  until  he  by  some  course 

*  of  immorality  forfeits  his  title  to  the  Christian 

'  hope ;  and  though  they  treat  of  sins  as  acfs^ 
•which  provoke  God  and  bring  guilt  on  the  per- 
'  petrator,  they  seldom  speak  of  them  as  indica- 
'  tive  of  an  unpardoned  and  generally  unsanctified 
Estate.'* 

Two  or  three  more  points  are  all  which  I  shall 
notice,  and  my  remarks  upon  them  will  be  very 
brief. 

Dr.  M.  endeavours  to  establish  a  marked  dis- 
tinction among  the  conversions  recorded  in  Scrip- 

♦  Christian  Observer,  1808,  p.  170. 


262 

turc,  between  those  which  were  effected  sud- 
denly, and  those  which  were  more  gradually  ac- 
coraplished.  The  former,  he  says,  were  'the 
'  consequence  of  miracuk^us  evidence ;'  the  lat- 
ter 'of  a   deliberate  attention   to    the    ordinary 

*  methods  of  conviction,   and   a   willing    and  ra- 

*  tional  acquiescence  in  the  result.'*  Of  the 
one,  he  adduces  as  instances  the  three  thousand 
added  to  the  church  at  the  day  of  pentecost,  the 
five  thousand  who  subsequently  'believed  the 
'  word  preached  by  Peter  and  John  ;'  the  people 
of  Lydda  and  Saron,  Acts  ix.  the  two  persons 
whom  he  calls  '  the  proconsul  of  Asia,'  and  '  the 

*  jailer  at  Thyateiraj'f  and,  finally,  St.  Paul^ 
of  whom  he  expressly  says,  '  It  was  the  light 
*>from  heaven  above  the  brightness  of  the  sun, 
'  and  the  voice  of  the  heavenly  vision,  which  con-. 

*  p.  68,71,72. 
f  p.  68.     The  inaccuracies  into  which  Dr  M.  falls  in  his  ap- 
peals to  scripture  are  not  a  little  extraordinary,  especially  in  a 
learned  commentator.     We  have  just  seen  him  adducing  our 
Lord's  admonition  to  his  disciples,  (Matt,  xviii.  3.)  as  '  his  warn- 

*  ing  to  the  nnbelieving  JeicsJ'  He  here,  and  again,  p.  84,  mis- 
names the  "  deputy,"  or  proconsul,  of  the  island  of  Cyprus, '  the 
'  proconsul  of  Asia!'  In  three  different  passages  he  calls  the 
man  who  is  known  to  every  one,  as  the  Philippiau  jailer,  '  the 
'  jailer  at  Thyateira,'  or  alludes  to  what  occurred  in  connexion 
with  his  history,  as  happening  'at  Thyateira,' a  city  of  Asia, in- 
stead of  at  Philippi,  in  Macedonia.  P.  68,  81,  86.  The  source 
of  the  mistake  is,  I  suppose,  there  happening  to  have  been  at 
that  time  at  Philippi  "  a  certain  woman  named  Lydia,  a  seller 
"  of  purple  of  the  city  of  Thyateira." — All  this  occurs  after  Dr. 
M.'s  Lecture  has  passed  the  press  not  less  than  six  or  sev^n  times! 


263 

*  verted'  him. — Among  the  others,  he  instances 
the  Bereans,  (Acts  xvii.)  who,  he  says,  were  '  not 

*  wrought  upon  by  the  Spirit  of  God,  operating  in- 

*  dependently  of,  and  in  a  manner  distinguished 
'from  evidence,  and  argument,  and  moral  sua- 
'sion;  but  (they  believed)  subsequently  to,  and 

*  in  consequence   of,  their  daily  investigation  of 

*  the    scriptures,   and  ingenuous  comparison   be- 

*  tween  them  and  the  doctrine  of  the  apostle." 

It  is  readily  allowed,  that  the  evidence  of  mira- 
cles, which  was  afforded  to  some  of  these  charac- 
ters, as  well  as  the  study  of  the  scriptures,  for 
which  the  others  are  so  justly  praised,  was  a 
means  by  which  their  conversion  was  brought 
about.  But  does  Dr.  M.  suppose,  that  miracu- 
lous evidence  rendered  any  influence  of  the  Spirit 
of  God  upon  the  mind,  "  to  take  away  the  heart 
"  of  stone,  and  to  give  the  heart  of  flesh,"  or  "  to 
"  work  in  men  to  will  and  to  do,  of  his  good  plea- 
"  sure,"  superfluous  ?  If  so,  he  is,  1  conceive,  at 
variance  with  all  sound  and  orthodox  divines,  as 
he  certainly  is  with  the  doctrines  of  the  church  to 
which  he  belongs.  And  further,  if  miraculous 
evidence  were  sufficient,  without  any  such  inward 
operation  of  the  Spirit,  how  came  it  to  pass,  that, 
while  many  were  so  happily  affected  by  it,  many 
more  were  only  moved  to  enmity  and  opposition, 
proportioned  to  the  overbearing  nature   of  the 


264 

proof,  by  whick  a  hated  conviction  was  forced 
upon  them  ?* 

Does  he,  again,  conceive  either  miraculous  evi- 
dence, or  such  an  operation  of  the  Spirit  upon 
the  mind  as  I  have  described,  and  as  the  scrip- 
tures certainly  much  insist  upon,  to  be  incompati- 
ble with  *  argument,  moral  suasion,'   and  'a  de- 

*  liberate  attention  to  the  ordinary  methods  of 
'  conviction  P'  If  so,  I  should  be  sorry  to  take  his 
views  of  the  subject.  I  understand  miracles  to 
have  furnished  argument,  and  to  have  excited  at- 
tention to  argument ;  and  the  gracious  influence 
of  the  divine  Spirit  on  the  mind  to  be  designed  to 
enlighten  the  understanding,  and  to  incline  the 
will   to  that    '  deliberate   attention,'   and   to  that 

*  ready  acquiescence  in  the  result'  of  '  dehberate 

*  attention,  to  the  ordinary  methods  of  conviction,' 
of  which  Dr.  M.  speaks. 

But  this  connects  xvhh  another  point  which  de- 
mands our  notice. — Dr.  M.  is  of  opinion,  that 
'  there  is  some  disposition  and  temper  of  mind 
'  more  apt  than  others  to  receive  the  effectual  im- 

*  pressions  of  the  gospel.'  *  Such,'  he  says,  from 
an  author  whom  he  styles   '  invaluable,'   '  is  the 

*  honest  and  good  heart  in  the  parable  :  such  are 

*  See  John  xi.  47—57.    xil  10,  11 


265 

*  the  honest  and  meek,  and  the  poor  in   spirit : 

*  such  as  do  the  truth  and  the  will  of  God,  so  far 

*  as  their  information  serves  them ;  such  are  the 
'  weary  and  heavy-laden,  and  the  like ;  they  are 

*  resembled  to  sheep  and  to  babes;  and  are  said 
'  to  be  of  God,  to  have  learned  of  the  Father, 

*  and  to  know  him.    These  are  said  to  be  ordained, 

*  that  is,  disposedy"^  and  in  a  fit  posture  for  eternal 
'  life ;  and  of  this  ingenuous  and  noble  temper 
'  were  the  people  of  Berea.'f  That  such  a  dif- 
ference of  character  exists,  there  is  no  doubt :  the 
only  question  is,  Whence  does  it  originate  ?  Is  it 
from  nature,  or  from  'the  preventing  grace  of 
'  God  ?'  How  our  church  answers  the  question, 
may  easily  be  judged  from  her  tenth  article ;  from 
her  thirteenth  article ;  from  the  passage  quoted 
from  her  homilies  at  the  beginning  chapter  x ; 
and  from  her  prayers,  which  teach  us  to  ascribe 
'  all  holy  desires,  all  good  counsels,  and  all  just 
'  works,'  to  God.  In  a  sense  somewhat  different 
than  Dr.  M.'s  author  appears  to  mean,  such  per- 
sons have  been  "  taught,  and  have  learned  of  the 

*  Both  this  author  (Woraack)  and  Dr.  M.  would  fain  have  the 
words,  (Acts  xiii.  48.)  "  as  many  as  were  ordained  to  eternal 
"  life  believed" — to  mean,  as  many  *as  were  Jit  or  well-disposed 

*  for  the  kingdom  of  heaven.'  They  do  not,  however,  venture 
to  assert,  that  ra.<Ta-i(j-^xi  ever  expresses  inward  disposition  of 
mind. 

t  P-  73, 
23 


266 

''  Father :"  hence  it  is,  that  they  are  *  disposed*  to 
**  come  unto  Christ." 

The  last  passage  on  which  I  offer  any  remark  is 
the  following.  It  professes  to  be  directed  against 
the  Methodists,  but  its  principle  strikes  directly  at 
the  doctrines  of  our  common  Christianity.  It  is 
as  follows,  p.  75.  '  It  is  true,  we  hear  them  tell- 
'  ing  their  deluded  followers,  that  they  ought  to 

*  be  converted ;  expostulating  with  them  for  not 

*  choosing  to  be  converted,   and  for  putting  off 

*  their  conversion,  for  not  turning  to  God  directly ; 

*  entreating  them  to  repent  and  be  converted  :  yet 

*  wherefore  ?  when  in  almost  the  same  breath 
^  they  tell  them,  that  the  author  of  this  conversion 
'  is  the  Holy  Ghost :  that  it  is  not  their  own  free 

*  will  5  it  is  not  moral  suasion ;  that  nothing  short 
'  of  the  influence  of  the  Spirit  of  the  living  God 
'  can  effect  this  change  in  their  hearts.' 

Now  what  is  the  principle  here  assumed  ?  That 
nothing,  which  cannot  be  effected  without  *  the 

*  influence  of  the  Spirit  of  the  living  God,'  is  to 
be  made  the  subject  of  exhortation  f  That  it  is 
absurd  and  self-contradictory  to  exhort  us  to  that, 
of  which  the  Holy  Ghost  must  be  '  the  author' 
in  us.  In  this  principle,  Dr.  M.  is  again  in  en- 
tire unison  with  persons  whose  doctrines,  I  am 
sure,  be  abhors — the  Antmomians;  who  hold  that 


267 

repentance,  that  faith,  that  prayer,  is  no  duty  to 
men  in  general,  because  none  of  these  things  can 
be  performed  aright  but  by  the  grace  of  God  ! 
Dr.  M.  holds,  that  it  is  absurd  to  exhort  men  to 
that,  which  they  cannot  perform  but  by  *  the  in- 
^  fluence  of  the  Spirit :'  and  the  shocking  per- 
verters  of  Christianity,  just  named,  agree  with 
him ! — But  is  not  repentance  the  gift  of  God  r 
Is  not  faith  the  gift  of  God  ?  Are  not  love,  and 
joy,  and  peace,  and  long-suffering,  and  gentleness, 
and  goodness,  and  meekness,  and  temperance, 
**  the  fruits  of  the  Spirit  ?"  And  yet  is  it  not  our 
duty  to  repent,  to  believe,  and  to  exercise  all  these 
Christian  graces  f  And  are  we  not  to  be  exhorted 
to  perform  this  duty,  though  *  nothing  short  of  the 

*  influence  of  the  Spirit  of  the  living  God'  can 
enable  us  to  do  it  ?     *  Do  not  all  holy  desires,  all 

*  good  counsels,  and  all  just  works,  proceed  from 

*  God  ?'  And  yet  is  it  not  our  duty,  and  are  we 
not  to  be  exhorted,  to  conceive  holy  desires,  to 
form  good  counsels,  and  to  execute  just  works  ? — 
In  short,  has  Dr.  M.  never  heard  of  it,  as  a  first 
principle  in  all  sound  theology,  indeed  as  a  fact 
which  presents  itself  on  the  very  face  of  the  scrip- 
tures, that  there  is  no  one  thing  which  almighty  God^ 
in  one  place,  engages  to  ivork  in  us,  which  he  does 
not,  in  another,  exhort  and  command  us  to  do,  as  much 
as  if  all  depended  upon  ourselves  ?  Is  it  promised 
m  Deut.  XXX.  "  The  Lord  thy  God  will  circumcise 


268 

*•  thy  heart  to  love  the  Lord  thy  God  ?"  It  is  com- 
manded in  Deut.  x.  "  Circumcise  your  heart,  and 
•'  be  no  more  stiff-necked."  Is  it  the  gracious 
engagement  of  God,  (Ezek.  xxxvi.)  "  A  new 
"  heart  will  I  give  you,  and  a  new  spirit  will  I 
•*  put  within  you,  and  I  will  take  away  the  heart 
"of  stone  out  of  your  flesh,  and  I  will  give  you  a 
"  heart  of  flesh  ?"  It  is  his  injunction  and  exhor- 
tation, by  the  same  prophet,  (ch.  xviii.)  "Make 
"  you  a  new  heart,  and  a  new  spirit ;  for  why  will 
•*ye  die,  O  house  of  Israel."  Is  it  "the  Lord" 
who  must  **  direct  our  hearts  into  the  love  of 
"  God  .'*"  and  are  we  "  kept  by  the  power  of 
"  God,  through  faith,  unto  salvation  ?"  (2  Thess. 
iii.  1  Pet.  i.)  We  are  charged  also,  (Jude  21.) 
*'  Keep  yourselves  in  the  love  of  God."  Are 
not  repentance  and  faith  the  gifts  of  God  f  Yet 
it  is  our  duty,  which  we  are  commanded  to  per- 
form, "  to  repent  and  believe  the  gospel." 

If  these  things  present  a  difficulty,  and  a  spe-. 
culative  difficulty,  it  is  allowed,  they  do  present, 
he  who  has  not  felt  his  own  system  encumbered 
with  it,  either  has  not  embraced  the  system  of 
scripture,  or  has  very  little  considered  what  he 
has  professed  to  embrace.  But,  though  a  dif- 
ficulty is  admitted  to  exist  in  speculation  in  this 
point,  none  can  be  felt  in  practice.  Then  do  the 
commands  and  exhortations  answer  their  purpose , 


269 

when  they  excite  us  to  seek  of  God  the  fulfilment 
of  his  promises :  and,  when  we  plead  his  promises 
in  earnest  prayer,  then  shall  we  be  enabled  to 
obey  his  commands.  And  accordingly  we  may 
add,  to  the  maxim  above  laid  down,  the  follow- 
ing :  That  there  is  nothing  which  is  in  one  place 
made  the  subject  of  command,  and  in  another  of 
promise,  which  is  not  in  a  third  place  made  the 
subject  of  prayer  unto  God,  Thus,  "  Create  in 
"me  a  clean  heart,  O  God,  and  renew  a  right 
"  spirit  within  me !"  Here  the  thing  enjoined  in 
Ezek.  xviii.  and  promised  in  Ezek.  xxxvi.  is 
prayed  for  in  Psalm  li.  And  the  same  might  be 
shown  of  every  other  duty  and  blessing. 

But  what  shall  we  say  if  Dr.  M.  has  not  only. 
In  the  basis  of  this  argument,  contradicted  the 
first  principles  of  sound  theology,  and  scriptural 
knowledge,  but  if  he  has,  at  least  as  directly,  con- 
tradicted himself?  This  is  the  case.  In  page 
65,  he  professes  his  *  cheerful  concurrence'  with 
Mr.  Overton,  who  declares,  that    Uhe  author  of 

*  the  happy  change'^  of  conversion  '  is  the  Holy 
'  Spirit,^  In  page  75,  he  argues  the  absurdity  of 
certain  persons  *  entreating  men  to  repent  and  be 

*  converted,'    and    *  expostulating    with  them  for 

*not  choosing  to  be  converted' — because  'inal- 

23  * 


270 

'most  the  same  breatli  they  tell  them,  that  the 
'  author  of  this  conversion  is  the  Holy  Ghost  /* 

Can  a  writer  who  falls  repeatedly  into  such 
self-contradictions;  who  so  frequently  mistakes 
the  scriptures ;  who  so  lightly,  and  even  un- 
consciously, goes  about  to  subvert  established 
principles  of  orthodoxy;  be  justly  set  up  for  a 
competent  guide  of  public  opinion  ?  Shall  we 
think  him  properly  selected    'to   convey  to  the 

*  community  at  large,  correct  notions,'  on  the 
most  important  theological  subjects?  I  should 
be  sorry  to  say  one  word,  tending  to  lower  Dr. 
M.'s  reputation  as  an  author,  did  I  not  think  that 
reputation  employed  to  give  currency  to  opinions, 
contrary  to  the  real  doctrines  of  the  church  of 
England,  and  to  "the  truth  of  the  gospel"  of 
Christ.  But,  as  that  is  my  deliberate  judgment, 
I  offer  no  other  apology  for  what  I  have  written. 

Here,  then,  I  close  my  strictures  on  Dr.  M. 
To  any  one  who  may  think  of  honouring  these 
pages  with  an  answer,  I  beg  leave  to  say  as  fol- 
lows :  All  1  ask  in  an  opponent  is  fairness.  Give 
me  an  antagonist,  who  shall  '  feel  an  instinctive 

*  aversion  to  vain  and  fruitless  contentions  con- 

*  cerning  the  mere  outsides  of  questions  :'*  one 

*  Dean  of  Carlisle 


271 

who  shall  '  wish  to  meet  fairly  the  real  points  in 
'  dispute,  and  to  grapple  with  them  :'*  and  I  am 
satisfied.     Such  an  antagonist  I  have  endeavoured 
to  show  myself  to  Dr.  M. ;  and,  should  I  meet 
with  one  who  proceeds  upon  the  same  principle 
in  return,  I  hope  I  shall  be.  ready  to  avail  myself 
of  any  light  and  instruction  he  may  have  to  afford 
me.     But  I  must  say,  that  the  plan  on  which  re- 
plies are    too   often  conducted  is  nauseating  to 
every   sincere   lover  of  truth,   and   every  really 
honest    mind.      I    have    known    replies    made, 
wherein  a  few  detached  points  were  selected,  on 
which  a  little  wit,  a  little  eloquence,  or  a  little 
seeming  argumentation,  might  be  displayed,  but 
in   which  all  the  main  questions  at  issue  were 
either  misrepresented,  or  passed  over  in  silence : 
insomuch  that,  on  reading  over  again  the  book 
which    was   to  be  answered,  and  noting  in  the 
margin   the  topics   which   were   left   untouched, 
their  amount  scarcely  fell   short   of  nine-tenths 
of  the  whole.     Now  this  is  offensive  and  disgust- 
ting. — So,  in  the  present  instance,  nothing  can  be 
more  easy  than  to  restate,  with  confidence,  asser- 
tions  which  have   already  been   maiie;   nothing 
more  easy  than  to  collect  again  a  few  detached 
sentences  from  our  church  services,  (the  meaning 
of  which  is  one  great  point  at  issue,)  and  to  say 
*  Dean  of  Carlisle. 


272 

of  them,  '  They  need  no  comment,*  *  language 
cannot  be  plainer :' — nothing  more  easy  than — to 
do  many  things  which  I  could  name,  and  which 
may  raise  the  shout  of  victory  among  a  man's  own 
partizans :  but  all  this  can  advance  us  nothing  in 
the  pursuit  of  truth : — it  can  afford  no  satisfaction 
to  the  honest  mind.  Let  us  see  the  question  at 
issue  fairly  stated :  let  us  see  the  arguments  which 
have  been  adduced  upon  it  from  the  Scriptures — 
from  the  articles  and  liturgy  of  the  church — from 
the  analogy  of  the  other  sacrament — from  the  use 
of  the  same  language  concerning  adults  as  is  em- 
ployed concerning  infants — though,  in  the  former, 
one  would  suppose  a  right  state  of  mind  must  by 
all  be  allowed  necessary  to  prove  *  the  sanctifica- 
'tion  of  the  Spirit;'  Let  these  and  other  argu- 
ments be  fairly  met  and  canvassed,  and  I  say 
again,  I  am  satisfied :  I  will  regard  the  man,  who 
thus  combats  me,  not  as  an  adversary,  but  as  mj 
coadjutor  in  the  investigation  of  truth. 

Nov.2d,iSl5, 


APPENDIX. 

To  the  Editor  of  the    Christian  Observer. 

It  is,  of  course,  well  known  to  you  and  to  many 
of  your  readers,  that  since  your  review  of  pam- 
phlets on  the  subject  of  Baptism  and  Regenera- 
tion, several  other  publications,  chiefly  on  the  op- 
posite side  of  the  question  to  that  taken  by  you, 
and  by  Messrs.  Biddulph  and  Bugg,  and  myself, 
have  issued  from  the  press.  To  one  of  these,  Dr. 
Laurence's,  as  being  directed  almost  exclusively 
against  my  "  Inquiry,"  I  have  prepared  myself, 
should  it  be  deemed  necessary  to  give  an  answer: 
but,  in  the  mean  time,  if  it  will  not  be  anticipating 
any  intended  review  in  your  work,  I  will  beg  leave 
to  submit  to  your  readers  a  few  remarks  on  several 
of  these  productions  taken  together. 

One  thing  which  might  be  amusing,  were  not 
the  subject  a  very  grave  one,  is  the  want  of  coinci- 
dence among  the  writers  in  question.  The  fol- 
lowing may  serve  as  a  specimen  :  others  will  occur 
as  we  proceed.  Dr.  Laurence,  p.  5.  of  his  Vin- 
dication, has  the  following  passage  :  '  Both  sides 

*  maintain  their  respective    opinions  by  different 

*  internretations  of  the  same  passages  in  Scripture. 


274 

*  But  I  do  not  propose  unnecessarily,  as  it  appears 
*-  to  me,  to  drag  Scripture  into  the  contest :  for  the 

*  true  question  at  issue  is,  not  what  Scripture,  but 
^  what  the  Church  of  England,  ha^  inculcated  upon 
^  the  subject.  Besides,  to  commence  with  ascer- 
'  taining  the  precise  sense  of  Scripture   upon  it, 

*  is  to  commence  with  a  bias  on  the  mind,  which  must 

*  unavoidably  influence  subsequent  investigation.^ 
With  this  compare  an  extract  from  Sharpe's  Ser- 
mons at  Cambridge,  1S16  : — '  It  may  have  been 
i  observed,  perhaps,  that  in  our  citation  of  autho- 

*  rities,  we  have  studiously  refrained  from  using  the 
'  public  formularies  of  our  church ;  we  have  occa- 

*  sionally  had  recourse  to  them  in  the  way  of  illus- 

*  tration,  but    we    have   never  taken  them  as    a 

*  ground  of  argument.     There  were  two  reasons, 

*  which  inclined  us  to  adhere  to  this  rule.     In  the 

*  first  place,  many  of  the  official  documents  of  our 
'  church  are  capable  of  great  latitude  of  interpre- 
'  tation,  being  drawn  up  in  very  general  terms : 
'  and  as  each  party  would  naturally  affix  his  own 
^  sense  to  them,  they  did  not  seem  likely  to  furnish 

*  a  criterion  of  conclusive  authority  in  the  ques- 

*  tions  we  have  been  now  considering  j  an  opinion 
'  which  we  think  has  been  fully  confirmed  by  ex- 

*  perience.  But,  farther  than  this,  great  as  are 
'  our  veneration  and   esteem  for  the  decisions  of 

*  our  church,  there  is  an  authority,  which,  even  in 
'  the  opinion  of  its  members  and  ministers,  mu?t 


275 

*  far  outweigh  them    all — the  infallible  word  of 

*  God.     To  this,  in  the  first   instance,  it  is  our 

*  bounden  duty  to  refer;  and,  when  we  have  as- 

*  certained,  but  not  before,  whether  the  sentiments 

*  of  our  opponents  or  ourselves  are  most  agree- 

*  able  to  Scripture,  then  will  be   the  time  to  set 

*  about  determining,  which  of  them  are  most  m 

*  unison  with  the  doctrines  of  the  church  " 

Another  point  of  prime  importance  is  this— 
that  all  the  writers  subsequent  to  Dr.  Mant,  dis- 
claim all  idea  of  the  inseparable  connexion  be- 
tween Baptism  and  Regeneration.  We  now  con- 
stantly hear  of  the  ^  worthy  reception,'  and  not 
merely  of  the  *  right  administration'  of  the  sa- 
crament ;  of  adults  being  *  duly  prepared,'  of 
their  '  truly  repenting  and  believing  at  the  time 

*  of  baptism.'  Dr.  Laurence  says,  *  It  must  not, 
'  however,  be  forgotten,  that  I  am  only  contend- 

*  ing  for  an  invariable  efficacy  of  baptism  in  adults, 
'  when  the  mind  of  the  recipient  is  duly  prepared/ 
(p.  23.)  And  again ;  '  We  find  the  inseparable 
'  union  between  the  sign  and  the  thing  signified 

*  {inseparable,  of  course  I  mean,  to  minds  properly 
'  prepared,  when  capable  of  such  preparation,) 
'  clearly  and  strongly  asserted.'  (p.  85.)  Nay,  he  is 
pleased  to  say  of  my  work,  '  Much  of  it  is  occupied 
'  in  refuting  a  position  which  no  one  holds — the 

*  position  that  supernatural  grace  is^  in  point  of 


276 

*  fact,    necessarily  and    constantly   conferred  by 

*  baptism  in  the  ease  of  adults.,  as  well  as  in  that 

*  of  infants.'  (p.  IS.) 

In  like  manner,  Archdeacon  Daubeny  confines 
the  spiritual  grace  to  those  who  put  '  no  irapedi- 

*  ment    in  the  way,'  who  are   '  disposed  for  its 

*  reception,'  &;c.  (Considerations,  pp.  10,  16,  et 
passim.)  And  the  Dean  of  Chichester,  (Mr.  Be- 
thell,)  in  his  Apology,  addressed  to  Mr.  Faber, 
complaining  of  the  very  injurious  misrepresenta- 
tions to  which  he  and  his  friends  are  subjected, 
states  this  as  the  first  and  principal,  that  '  suchno- 
'  tions  of  the  inseparability  of  baptism   and  rege- 

*  neration,  of  the  outward  sign  and  the  inward 
'  grace  which  it  symbolizes,  are  attributed  to  them, 

*  as  he  is  confident  that  no  minister  of  our  church 
'  ever  did  or  ever  could  really  assert,"^ 

So  much  then  has  the  controversy  now  shifted 
its  ground,  that  it  has  become  necessary,  not  to 
show  that  the  notion  of  an  inseparable  connexion 
between  the  sign  and  the  thing  signified  in  a  sacra- 
ment is  contrary  to  the  doctrine  of  the  church,  and 
utterly  indefensible— for  this,  it  seems,  is  now  on 
all  hands  allowed— but  to  prove  that  Dr.  Mant, 
and,  by  consequence,  his  patrons,  the  Society  for 
promoting  Christian  Knowledge,  did  give  ground 
to  suppose  that  they  meant  to  inculcate  such  a  doc- 


277 

trine ;  indeed,  that  it  was  next  to  impossible  to 
understand  them  otherwise.  And  this,  alas  !  is  but 
too  easy  a  task.  Dr.  Mant  continually  speaks  (and 
the  Society  still  stands  to  his  statements)  of  the 
inward  grace  as  invariably  accompanying  the  out- 
ward sign  in  baptism  :  he  hints  at  no  exception. 
He  finds  no  such  difference,  as  his  successors  have 
done,  between  the  case  of  infants  and  that  of 
adults :  on  the  contrary,  he  quotes  the  Adult  Ser- 
vice as  equally  suiting  his  purpose,  and  equally 
proving  his  point,  with  the  Service  for  Infants. 
(Tracts,  p.  14.)  He  pronounces  *  no  other  than 
'  baptismal   regeneration  to  be   possible  in    this 

*  world;' — whence  it  must  follow,  that,  if  any  one, 
through  want  of  preparation  of  mind,  or  from  any 
other  cause,  has  failed  of  finding  regeneration  in 
baptism,  it  is  impossible  that  he  should  ever  be- 
come regenerate,^  at  least,  '  in  this  world,'  and 
consequently  (by  John  iii.)  that  he  should  ever 

*  The  Dean  of  Chichester  has  adverted  to  this  case  in  lan- 
guage which,  as  being  remarkable,  I  subjoin.    '  As  to  those 

*  persons  who,  after  having  been  baptized  in  a  state  of  hypocri- 
«  sy  and  wUful  sin,  afterwards  become  true  penitents  and  be- 
'  lievers,  I,  for  my  part,  entertain  no  doubt  of  their  forgiveness 

*  and  salvation.  But  by  what  physical  process  thet/  are 
'  brought  into  a  state  of  salvation  and  acceptance  with  God^ 
'  whether  by  the  infusion  or  resuscitation  of  the  incorruptible 
t  seed,  or  by  what  other  mysterious  mean,  1  neither  know,  nor 

*  do  I  wish  to  inquire.  It  is  a  case  -not  mentioned  in  the 
«  covenant,  nor  supposed  and  provided  for  in  the  word  of 
<  God:  (p.  5.) 

24 


278 

^  see  the  kingdom  of  God.'  And,  what  alone 
would  seem  sufficient  to  prove  the  point  required, 
he  argues  from  the  very  *  sacramental  character' 
of  baptism,  or  its  very  nature  as  a  sacrament,  that 
it  must  convey  spiritual  grace,  wherever  it  is 
'  rightly'  or  *  legitimately'  administered,  without 
ever,  in  the  whole  course  of  his  tract,  himself  say- 
ing a  word  of  its  being  *  worthily  received.' 

However,  the  old  popish  doctrine  of  the  un- 
failing efficacy  of  sacraments,  without  regard  to 
the  receiver's  state  of  mind,  is,  it  seems,  done  with ; 
through  what  instrumentality  we  will  not  now  in- 
quire.    May  it  sleep  an  eternal  sleep ! 

But  though  the  doctrine  of  the  universal  rege- 
nerating influence  of  baptism  on  adult  subjects  is 
abandoned,  it  is  still  maintained,  by  all  the  writers 
referred  to,  that  this  sacrament  undoubtedly  con- 
veys regeneration  absolutely  and  unconditionally, 
to  all  infant  recipients.  Yet  it  is  worth  while  to 
observe  on  how  different  grounds  the  three  authors 
rest  this  conclusion,  in  which  they  all  agree.  Mr. 
Daubeny  says,  'The  profession  made  for  them 
'  (infants)  is  received  in  their  behalf  as  sincere.  There 
'is  consequently,  in  the  eye  of  charity,  no  impedi- 
'  ment  in  the  way  of  their  receiving  internal  sanc- 
'  tification  or  ^iritual  regeneration  by  baptism. 


279 

*  And  therelbre  our  church  speaks  of  every  child 

*  that  she  has  baptized,  as  regenerate.'  (p.  71.) 
Two  pages  after,  he  proceeds ;  '  His  prayer  being 
'  put  up  in  faith  and  in  the  name  of  Christ,  the 
'  minister  concludes,  on  the  ground  of  that  as- 
'  surance  given.  Matt.  xxi.  22. — that  bis  petition  has 
'  been  heard  and  granted,'  and  accordingly  '  returns 
'  thanks  to  God  for  the  same  ;  and  in  consequence 

*  feels  himself  authorized  to  declare  the  then  bap- 

*  tized  child  actually  regenerate.'  Yet  again, 
(p.  87.)  *  The  Church  of  England  proceeds  in  her 
'  service  on  the  supposition  that  the  professions  of 

*  the  infant  by  his  sponsors  in  baptism  are,  to  his 
'  advantage,  accepted  at  the  Throne  of  Grace  as 

*  sincere.  The  infant  is  therefore  considered  by 
^  her  as  standing,  in  the  eye  of  God,  on  the  same 
'  ground  with  the  true  believer  in  Christ.'  (p.  87.) 
All  this  I  should  have  conceived  to  be  coming 
infinitely  near  to  the  explication  which  I  have  given 
of  the  church's  language,  as  proceeding  upon  the 
supposition  that  the  prayers  offered  up  are  offered 
in  faith,  that  the  professions  are  sincerely  made, 
and  that  the  vows  will  be  performed;  in  short,  as 
throughout  the  language  of  charitable  judgment 
and  hope.  Mr.  Daubeny,  however,  thinks  other- 
wise, and  proceeds  to  expose  and  condemn  me ; 
and  what  is,  in  my  view,  not  a  little  extraordinary, 
to  the  last  but  one  of  the  sentences  just  quoted, 


280 

he  immediately  annexes,  '  The  church,  therefore, 
'  ASsvMns    nothing    on    this   occasion,    but    pro- 

*  nounces  on  the  case  as  it  is  then  presented  to 

*  her.'  I  can  do  nothing  but  place  here  my  note 
of  admiration ! 

Dean  Bethell's  explanation  of  his  sentiments  is 
in  these  words :  '  We  hold  that  this  is  invariably 
'  the  case  in  infant  baptism  ;'  namely,   *  that  spi- 

*  ritual  regeneration  accompanies    outward   bap- 

*  tism  ;'  '  because  we  believe  that  those  qualifi- 
'  cations  which  are  required  of  persons  to  be  bap- 

*  tized,  (viz.  faith  and  repentance)  are  mercifully: 
'  imputed  by  God  to  those  infants,  who  by  reason 
'  of  their  tender  years  cannot  perform  them.' 
(p.  5.)  In  our  mouths,  I  fear,  this  might  have 
sounded  like  some  new  species  of  imputed  right- 
eousness. 

Dr.  Laurence,  the  first  of  Dr.  Mant*s  apparent 
defenders,  whether  alarmed  or  not  at  the  degree 
in  which  his  author  had  laid  his  cause  open  to  at- 
tack, by  forgetting  qualifications  in  the  case  of 
adults  as  well  as  of  infants,  has  found  inherent 
qualifications  for  both  infants  and  adults !  And, 
what  is  more  extraordinary  still,  he  has  found  that 
qualification  which  ensures  the  concurrence  of  spi- 
ritual regeneration  with  baptism,  in  all  infant  cases,. 


281 

distinctly  *  pointed  out'  by  our  church ;  though, 
I  believe,  every  one  before  himself  had  overlooked 
it.     He  says,  *  But  if  the  qualification  of  the  in- 

*  fant  is  not  to  be  found  in  the  engagements  of  the 

*  sponsor,  which  have  only  a.  prospective  application, 

*  in  what,  it  may  be  asked,  does  this  qualification 
'  consist  ?  I  answer,  In  that  innocence,  or  exemption 

*  from  actual  guilt,  inseparable  from  the  condition 

*  of  infancy,  for  which  our  blessed  Saviour  express- 

*  ed  a  peculiar  regard.      And  this  is  the  qualifica- 

*  tion  pointed  out  by  our  Liturgy  itself,  in  an  ex- 

*  hortation,  which  occurs  in  the  Office  of  Infant 

*  Baptism,  but  which,  from  its  inapplicability,  is 
"  omitted  in  that  of  Adults.  *'  Beloved,"  it  is  said, 
"  ye  hear  in  this  Gospel  the  words  of  our  Saviour 
"  Christ,  that  he  commanded  the  children  to  he 
"  brought  unto  him  ;  how  he  exhorteth  all  men  to 
"  follow  their  innocency.  Ye  perceive,  how  by  his 
"  outward  gesture  and  deed  he  declared  his  good 
"  will  towards  them ;  for  he  embraced  them  in  his 
"  arms,  put  his  hands  upon  them,  and  blessed  them. 
"  Doubt  ye  not,  therefore^'*  that  is,  upon  the  genera! 
'  ground  of  their  innocence  and  his  good-will  towards 
'  them,  "  but  earnestly  believe,  that  he  will  likewise 
"  favourably  receive  this  present  infant."     When 

*  the  universal   qualification  of  infants,  resulting 

*  from  a  slate  of  being  which  admits  of  no  ex- 

^  ception,  is  so  clearly  explained,  why  should  we 
24* 


282 

'  reject  what  lies  immediately  before  us,  and  per- 
'  plex  ourselves  with  the  fruitless  attempt  of 
^  making  incomprehensibilities  comprehensible, 
'and  incoherencies  analogous?'  (p.  115.)  AH 
this,  I  believe,  is  perfectly  novel !  How  far  it  can 
be  made  to  cohere  with  the  doctrines  of  our 
church  generally,  and,  in  particular,  with  the  prin- 
ciples of  a  service  which  lays  the  very  foundation 
for  baptism   in  this,  that  '  all  men  are   conceived 

*  and  born  in  sin;'  and  which  repeatedly  speaks 
of  the  infant  as  being  '  released  from  his  sins,'  or 
prays  that  he  may  '  receive  remission  of  sins  by 

*  spiritual  regeneration  ;'  I  leave  to  the  judgment 
of  others. — That  any  man  could  persuade  himself 
that  so  absolutely  incidental  an  introduction  of  the 
word  '  innocency,'   in  the  service,  was  a  '  point- 

*  ing  out,'  and  '  clearly  explaining,'  that  inno- 
cence is  the  real  qualification  of  infants  for  bap- 
tism, is,  and  must  be  matter  of  astonishment ! — 
One  thing,  however,  is  certain,  that  this  discovery 
of  Dr.  Laurence's,  if  it  be  indeed  a  truth  that  he 
has  discovered,  should  put  all  our  proceedings 
among  the  heathen,  and  in  the  planting  of  new 
churches,  upon  a  different  footiog  than  before. 
We  have  nothing  henceforvvard  to  do  with  waiting 
for  the  faith,  real  or  professed,  of  parents  or  spon- 
sors, before  we  admit  children  to  baptism.  The 
infant  children  of  Jews,  Turks,  and  Heathens,  are 


283 

all  equally  admissible,  all  equally  entitled  to  bap- 
tism, with  those    of  Christians.     *  Their  condi- 

*  tion  of  being  alone  constitutes  their  qualification,^ 
(p.  170.)  it  is  of  course  '  universal,'  and   'admits 

*  of  no  exception!'  (p.  116)  1  his  is  a  length 
to  which,  I  believe,  no  protestant  advocate  for  in- 
fant baptism  ever  carried  his  principles. 

There  is  one  point  more  in  which  I  would  com- 
pare and  contrast  Dr.  Laurence  and  Mr.  Daubeny 
— much,  certainly,  to  the  advantage  of  the  latter 
in  point  of  candour,  and  of  the  truth  of  his  state- 
ments. 

The  cry  of  Calvinism  resounds  throughout  Dr. 
Laurence's  book  from  one  end  to  the  other.  The 
whole  question  is  a  Calvinistic  one  :  and  every  one 
who  does  not  adopt  Dr.  Laurence's  views  of  bap- 
tismal regeneration,  must  bear  all  the  odium  with 
which  the  Doctor  can  load  him,  as  the  upholder 
of  the  obnoxious  doctrines  of  absolute  predestina- 
tion and  indefectible  grace  !  Does  the  church  hold 
so  and  so ;  *  or  does  she  hold  that  election  and 
'  salvation  are  conferred  upon  a  favoured  few 
'  alone,  the  great  majority  being  rejected  by  the 
*  inscrutable  will  of  God,  and  left  to  perish  ever- 
'  lastingly  ?'  This  is  stated  (p.  8.)  as  the  real 
question  in  dispute  ! — Archdeacon  Daubeny  knows 


284 

better ;  and  he  is  above  resorting  to,  what  I  cannot 
help  calling,  such  unworthy  artifices.  Though 
sufficiently  jealous  of  Calvinism,  he  knows,  and  he 
has  the  candour  to  avow  it,  that  many  who  are  no 
Calvinists  take  our  side  in  the  question  concerning 
baptism  and  regeneration.  And,  though  very  sus- 
picious of  the  leaning  of  some  passages  in  my 
Inquiry,  he  does  not  pretend  that  I  have  intro- 
duced any  thing  that  can  be  challenged  as  decided 
Calvinism.     See  pp.  38,  76,  &c. 

I  am  the  better  pleased  to  pay  a  just  tribute  to 
the  Archdeacon's  fairness  on  this  head,  and  indeed 
to  praise,  generally,  the  temper  of  his  work,  because 
there  are  several  particulars,  in  which,  I  think,  I 
have  strong  ground  of  complaint  against  him  for 
his  want  of  fairness.  Some  of  these  I  shall  now 
point  out,  if  you  can  allow  me  to  proceed. 

1.  Notwithstanding  the  controversy  now  carrying 
on,  he  constantly  assumes  that  the  doctrine  of  the 
church  is  unquestionably  with  him,  and  even  with 
Dr.  Mant,  and  that  those  who  differ  from  him, 
even  knowingly  oppose  that  doctrine.  Thus  he 
says,  (p.  4.)  *  The  doctrine  of  regeneration,  as  it 

*  is  plainly  laid  down  in  our  public  formularies  ^^  &c. 
(p.  51.)  *  The  object  of  Mr.  Scott's  Inquiry 

*  appears  to  be  the  setting  aside  regeneration  by 


2S5 

*  baptism, — the  established  doctrine  of  the  Church  of 
'England:  (p.  63.)  « The  Church  of  Eng- 
'  land  has  spoken  plainly  upon  it  for  herself.     M 

*  reference  to  her  authority  becomes  therefore  unne- 
'  cessary: 

These  instances,  except  it  be  the  middle  oncj 
may  perhaps  be  tolerated :  but  the  next  I  am  al- 
most ready  to  call  intolerable.  In  a  note  (p.  225.) 
of  my  Inquiry,  I  have  said,  '  The  observation  may 
'  possibly  have  reached  Dr.  Mant's  ears,  that  his 
'  doctrine  respecting  one  sacrament  a  good  deal 
'  resembles  that  of  the  Papists  respecting  the  other, 
'  or  indeed  respecting  both  :'  the  reasons  for  which 
observation  I  proceed  to  explain.  Mr.  Daubeny 
quotes  the  passage,  but  introduces  it  in  the  follow- 
ing most  unwarrantable  manner  :  *  A  writer  who 

*  has  distinguished  himself  on  the  subject  in  ques- 
'  tion,  gives  his  reader   to  understand   that  the 

*  DOCTRINE  OF  THE  CHUKCH  O^  ENGLAND,  OU  the 

'  sacrament  of  baptism,   which   speaks  of  every 

*  one  whom  she  has  admitted  to  baptism,  as  born 
'  again,  and  regenerated  by  God's  Holy  Spirit,  a 

*  good  deal  resembles  that  of  the  Papists  respecting 
'  the  other  sacrament,^  &;c.  &c.  (p.  24.)  That  I 
said  this,  and  what  further  Mr.  Daubeny  quotes, 
of  Dr.  Mant's  doctrine,  is  true :  that  I  gave  my 


286 

readers  to  understand  any  such  thing  of  the  doc- 
trine of  the  Church  of  England  is  positively  false. 

This  injurious  charge  is,  in  substance,  repeated, 
pp.  28  and  30. 

2.  In  my  Inquiry  (pp.  27,  28.)  I  have  written  as 
follows :  *  Dr.  Mant,  indeed,  speaks  of  V)ater  as 

*  the  instrument  whereby  Christ  says  we  must  be  born 
'  again.  But  it  is  not  very  conceivable  how  water^ 
'  literally  taken,  being  applied  to  the  body,  should 
'  be  instrumental  to  the  regeneration  of  the  soul.' 
The  paragraph  ends  thus :  *  I  speak  here  of  the 

*  water,  that  which  alone  our  Lord  names,  (John  iii.) 
'  and  that  which  Dr.  Mant  calls  the  instrument :  not 

*  of  the  sacrament  of  baptism,  which  we  consider 
'  as  more  than  a  mere  sign.'  And  two  pages  after 
is  this  note  :  *  I  again  beg  it  may  be  observed,  that 
'  I  am  not  calling  the  sacrament  of  baptism  a  mere 
'  emblem :  I  am  here  simply  treating  of  the  one 
'  expression  born  of  water,  and  of  the  Spirit.' John 
iii.  5.  Yet  as  if  resolved  not  to  notice  either  the 
particular  subject  there  treated  of,  namely,  the 
meaning  of  John  iii.  5.  the  phraseology  of  the 
sentence  in  question ;  or  these  subjoined  explana- 
tions; Mr.  Daubeny  makes  the  three  lines  just 
quoted  his  authority  for  representing  the  divines, 


287 

who  differ  from  him,  as  *  objecting  to  regenera« 

*  tion  as  conveyed  hy  baptism,  partly  at  least  on 

*  this  principle,  that  they  cannot  conceive  or  ima- 

*  gine  how  grace  should  be  attached  to  an  outward 

*  work  of  man  upon  the  body.'  (p.  13.)  He 
'  takes  leave  to  ask  me,  whether  I  consider  human 

*  conception  as  constituting  the  proper  boundary 

*  of  Divine  operations :'  he  reminds  me  of  the 
proof  which  that  *  great  idolizer  of  human  rea- 
'  son,  Socinus,  left  behind  him  of  the  extent  to 

*  which  the  principle  may  be  carried,'  when  he 
'  plainly  declared,  that  if  it  were  written  never  so 

*  often,  or  never  so  expressly  in  the  holy  Scrip- 

*  tures,  that  Christ  by  his  death  had  satisfied  for 
'  our  sins,  yet  tarn  faiuam,  tarn  insuham,  tarn  incre- 

*  dibilem,  such  a  foolish  incredible  doctrine,  he 
«  could  not,  he  would  not  believe :'  he  delivers 
the  warning  that  we  may  be  *  entering  on  the  road 

*  to  infidelity,  however  insensible  we  may  be  to 

*  our  situation :'  and  he  declaims  through  many 
pages  upon  this,  as  he  supposes,  fundamental  ob- 
jection, on  our  part,  to  the  admission  of  regenera- 
tion through  the  medium  of  baptism ;  namely, 
that  we  cannot  conceive  or  understand  the  nature 
of  the  process.  I  most  readily  allow,  that  in  ad- 
mitting the  principle,  or  in  adopting  the  course  of 
reasoning  objected  to,  we  should  have  laid  the 
very  foundation-stone  of  infidelity :  but  we  have 


288 

no  more  to  do  with  such  a  principle,  or  with  such 
reasoning,  than  Mr.  Daubeny  has. 

He  endeavours,  indeed,  to  fortify  his  conclusions 
concerning  us,  by  alluding  to  a  scrap  which  he  has 
given  us,  some  pages  before,  from  Mr.  Simeon's 
skeletons.  The  words  are,  *  Baptism  is  an  out- 
'  ward  work  of  man  upon  the  body ;  regeneration 

*  is  an  inward  work  of  God  upon  the  soul.'  Will 
Mr.  Daubeny  deny  either  of  these  positions  ?  Mr. 
Simeon  might  have  used  these  words,  even  had  he 
held  the  two  works  to  be  as  inseparable  as  Dr. 
Mant  represented  them  to  be. 

3.  In  my  Inquiry,  (p.  232,)  is  the  following  pas- 
sage :  *  In  those  who  receive  baptism  rightly,  I 
'  believe,  with  our  Twenty-seventh  Article,  the 

*  inward  blessing  communicated  to  them  to  be,  the 
'  confirmation  of  faith,  and  increase  of  grace  al- 
'  ready  received.  Regeneration,  strictly  taken,  in 
'  the  sense  of  the  infusion  of  a  new  principle  of  life 
'  and  action,"^  or,  as  Hooker's  words  are,  the  first 
'  disposition  towards  future  newness  oflife^  cannot  be 
'  received  by  these  persons  in  baptism,  for  they 

*  already  have  it  before  they  are  baptized,' — repent- 
ance and  faith  unquestionably  involving  such  a 
new  principle  ov  first  disposition. 

*  Dr.  Mant. 


289 

This  reasoning  I  still  take  to  be  irrefragable,  and 
about  as  plain  as  that  two  and  two  make  four. — 
But  mark  how  dexterously  Mr.  Daubeny  can  ma- 
nage itl  Having  combined  the  above  passage 
with  two  quotations  which  1  had  elsewhere  (p.  193) 
made  from  Hooker,  declaring  in  pretty  clear  con- 
formity with  what  I  have  said,  that  '  a  man  may 

*  receive  grace  before  baptism  ;'  and  again,  *  that 

*  it  is  on  all  hands  gladly  confessed,  that  there  may 

*  be  in  divers  cases  life  by  virtue  of  inward  bap- 

*  tisra,  even  where  outward  is  not  found ;' — the 
Archdeacon  proceeds  thus :  *  Who,  it  may  be 
^  asked,  denies  that  God  may  communicate  his 
'  grace  to  man  in  any  way,  and  at  any  time  that  he 
'  pleases  ?  But  does  Hooker  mean  to  be  under- 
^  stood  in  support  of  the  position  which  the  author 
'  attempts  to  maintain,  that  because  a  man  had  re- 

*  ceived  grace  before  baptism,  and  consequently 

*  without  baptism,  that  therefore  he  was  incapable 
'  of  receiving  it  by  baptism  T  (p.  50.)  That  little 
word  IT,  referring  to  grace,  is  the  wonder-working 
syllable  in  this  passage.  First,  Mr.  Daubeny  sub- 
stitutes the  general  word  'grace,'  taken  from 
another  passage,  for  my  term  '  regeneration,'  used 
in  a  very  strictly  defined  sense  ;  and  then,  by  the 
help  of  such  a  substitution,  makes  me  deny  the 
very  thing  which  I  was  asserting! — deny  that  a 

man  could  receive  grace  in  baptism,  when  I  had  a 

25 


290 

moment  before  described  the  nature  of  the  grace 
which  he  receives  !  All  I  denied  was,  that  he  who 
had  received  grace  before  baptism  could  receive 
ii  first  in  baptism. 

But  with  the  passage  just  cited  before  us ;  with 
many  passages  of  like  import  occurring  in  divers 
parts,  and  with  the  doctrine  of  those  passages 
pervading  the  whole  book,  am  I  not  warranted  to 
ask,  how  Dr.  Laurence,  who  refers  to  no  other 
work  besides  the  *  Inquiry,'  could  have  the  hardi- 
hood to  affirm,  that  those,  *  whose  opinions  he 

*  was  opposing,'  found  *  the  abstraction  of  all  spi- 

*  ritual  grace  from  the  sacrament  of  baptism  neces- 

*  sary'  to  their  purpose ;  and  to  represent  them  as 

*  depriving  that  sacrament  of  all  spiritual  efficacy,' 
making  it  *  a  mere  attestation  to  the  church,'  &c. 
See.  (pp.  107,  164,  87,  &c.)  and  how  Mr.  Dau- 
beny  could  bring  himself  to  be  perpetually  reite- 
rating such  charges,  as  that  of  *  annihilating  bap- 

^tism  as  a  sacrament,  by  considering  it  to  be  nei- 
^  ther  the  necessary  nor  the  common  means  of 

*  conveying  grace ;'  '  but  as  a  mere  ceremony  or 
'  form  of  initiation  into  an  outward  and  visible 
« society  of  Christians;  thus  depriving  this  holy  or- 

*  dinance  of  its  sacramental  character,  and  redue- 

*  ing  it  to  no  higher  rank  in  the  Christian  religion, 

*  than  the  mere  act  of  entrance  into  the  church  ; 


291 

*or  more  properly  speaking,   the   public  enrol- 

*  ment  of  the  name  of  the  baptized  person  into 

*  the  register  of  a  particular  parish.'  (pp.  9,  10, 
13,  23,  45,  52,  66,  81,  97,  &c.)  I  said  to  Dr. 
Mant,  (Inquiry,  p.  109,)  and  I  must  take  the 
liberty  to  repeat  it  to  these  gentlemen,  *  We  anni- 

*  hilate  the  sacramental  character  of  baptism,  and 

*  strip  it  of  its  spiritual  grace,  no  more,  nor  any 

*  otherwise,   than  they  so  treat  the   Lordh  supper 

*  every  time  they  recite  the  Exhortation  in  our  Com- 
^  munion  ServiceJ'^ 


4.  St.  John,  1  Epist.  v.  1 .  pronounces,  '  Who- 
*  soever  believeth  that  Jesus  is  the  Christ,  is  born/ 
-yfycvvjjra/j  has  been  born,  *  of  God.*  On  this  pas- 
sage, the  following  reasoning  has  been  founded  : 

No  adult  person  receives  baptism  rightly  who  \^ 
not  a  believer  in  Christ : 


*  I  would  just  observe  here,  that  Mr.  Daubeny  has  not  dis. 
covered,  that  though  I  give  Bishop  Hopkins's  interpretation  of  the 
language  used  by  our  church,  as  that  in  which  *  many'  concur, 
it  is  not  what  I  myself  adopt.  There  is  nothing  in  it  but  what  is 
true,  as  far  as  it  goes  3  but  I  cannot  think  so  low  an  interpreta- 
tion of  the  term  regeneration,  in  particular,  accords  with  the  use 
of  it  by  our  church ;  though  neither  would  I  afiirra  that  she  uses 
it  exactly  in  the  sense  explained.  Inquiry,  p.  16.  Her  peculiar 
use  of  it  deserves,  and  may  hereafter  receive,  further  considera 
iion. 


292 

But  (by  St.  John)  whoever  believeth  in  Christ 
hath  been  of  God  : 

Therefore  every  adult  person,  who  receives 
baptism  rightly,  was,  previously  to  his  baptism, 
-'  born  of  God,'  which  Dr.  Mant  concedes  to  be 
the  same  as  regenerated.   (Inquiry,  pp.  209 — 212.) 

This  passage  of  Scripture,  and  the  reasoning 
upon  it,  Mr.  Daubeny  treats,  as  it  appears  to  me, 
with  marvellous  confusion,  (pp.  56 — 62.)  He  de- 
nies, what  Dr.  Mant  had  conceded,   that  to  be 

•  bom  of  God'  is  equivalent  to  being  '  regene- 
'  rated.'     He  observes,    'Had  the   Apostle  said, 

.    ..w^w^.-..  ~* . -.,—  ,„ *,vywi»^  xa  Kkiv  wiirisc  15 

•  regenerated,  the  passage  might  perhaps  have  bet- 

•  ter  served  the  author's  purpose.  But  the  Apos- 
*tle  does  not  only  not  say  any  such  thing,  but 

•  I  think,  on  reference  to  him,  it  may  be  made 

•  appear  that  he  had  not  the  subject  of  baptismal 
'  REGENERATION  in  his  coutcmplation  on  the  occa- 

•  sion.'  Undoubtedly !  This  is  the  very  point 
contended,  that  the  Apostle,  while  speaking  of 
regeneration,  does  in  no  way  necessarily  connect 
it  with  baptism,  or  even  appear  to  have  had  bap- 
tism at  all  '  in  his  contemplation  on  the  occasion.* 
Again  ;  he  treats  the  whole  reasoning  as  vitiated 


293 

by  the  introduction  of  the  term  previously,  or  pre- 
viously to  baptism,  into  the  conclusion,  when  it  had 
not  appeared  in  the  minor  proposition.  True,  it  had 
not  appeared ;  but  it  was  not  implied  in  the  terms 
hath  been,  of  which  it  is  merely  explanatory 
where  it  does  appear  ?  If  faith  precede  baptism, 
and  regeneration  be  wherever  faith  is,  regeneration 
must,  in  all  such  cases,  be  before  baptism*  It 
must  be  vain  to  attempt  disturbing  this  reasoning. 
Finally,  he  gives  us  his  own  explanation  of  the 
passage :  '  The   Apostle   reminds  these  baptized 

*  Jews,  that  by  believing  Jesus  to  be  the  Christ,  in 
^  contradiction  to  the  false  doctrine  then  propa- 

*  gating  on  this  head,  they  would  furnish  demon- 

*  strative  proof  that,  as  children  of  God,  they  were 
^  actually  living  under  the  influence  of  his  Spirit ; 
^  in  other  words,  continuing  in  that  regenerate 
'•  state  into  which  they  had  by  baptism  been  ad- 

*  mitted.  The  Apostle  is  clearly  speaking  of  the 
^  PRESENT  condition  of  the  parties  to  whom  he  is  ad- 
■  dressing  himself.  ^  Whosoever  belie veth  that 
'  Jesus  is  the  Christ,  is  born  of  Ged  ?'  "  Would 
the  reader  believe  that  the  Greek  perfect  tense, 
ytyevvTiTxiy  used  by  St.  John  in  this  passage,  had 
been  conspicuously  placed  in  the  learned  Arch- 
deacon's view,  und  the  literal  translation  of  it,  has 
heen  born,  four  times  introduced,  and  made  the 

foundation  of  the  argument  in  the  short  chapter 

25  * 


294 

on  which  he  is  animadverting,  and  that  without 
his  having  offered  a  single  objection  against  such 
translation  ?^ 

5.  Many  other  particulars  might  be  noticed, 
bat  I  shall  bring  forward  only  one  more.  Mr, 
Daubeny  (p.  66.)  quotes  what  I  had  occasion  to 
observe  from  Bishop  Hopkins,  (Inquiry,  p.   13.) 

*  that   the  grace   which  concurs   unto  the   great 

*  change  that  a  sinner  undergoes,  when  he  is  trans- 

*  lated  from  a  state  of  nature  unto  a  state  of  grace, 

*  is  of  two  sorts :  either  such  as  alters  the  relations 

*  wherein  we   stand  unto  God,  or  such  as  alters 

*  the  disposition  and  habits  of  our  souls.  Of  the 
'  former  sort  is  jusiijicaiion,  which  does  not  ex- 
'  press  how  our  heart  is  changed  towards  God, 

*  but  that  our  sins  are  put  away,  and  that  we  are 

*  accepted  to  God's  favour.  Of  the  latter  kind  is 
''  sanctijication,  which  declares  a  purification  of 
■^  our   moral   habits   and   principles.     These   two 

*  things,'  I  add,  *  though  inseparable,  are  essentially 

*  distinct,  and  must  be  carefully  distinguished  by 

*  him,  who  would  write  with  any  precision  upon 
^  theological  subjects."  1  exceedingly  lament  to 
hear  Mr.  Daubeny  prpnounce  this  *  a  distinction 
'  without  a  difference,'  and  *  a  mere  creature  of 

*  Is  born,  is  here  evidently  Tised,  as  *he  is  come,*  *he  fs 
'•  gone,'  equitalent  to  •  he  Ao*  come,'  *he  has  gone,*  &c.  &c. 


295 

*  Bishop  Hopkins's  imagination!'  Leaving,  how- 
ever, his  correction,  upon  that  very  important 
point,  to  others,  I  confine  myself  to  the  extraordi- 
nary, and  to  me  unaccountable,  sentences,  which 
immediately  follow  the  quotation  of  the  above 
passage.  *  On  the  authority  of  Bishop  Hopkins,' 
Mr,  Daubeny  says, '  we  are  here  informed,  that  bap- 
'  tized  infants  (for  to  these  subjects  I  confine  myselfj 
'  are  translated,  by  baptism,  from  a  state  of  nature 

*  into  a  state  of  grace,  that  they  are  thereby  justified 
^  and  accepted  to  God^s  favour.     But  still,  it  seems, 

*  they  are  unsanctified,  their  sanctification  remain- 

*  ing  to  be  evidenced  by  the  future  influence  of 

*  the  Holy  Spirit,  on  the  dispositions  and  habits  of 

*  their  souls.'  The  words  here  printed  in  Italics 
are  given  by  Mr.  Daubeny  under  inverted  com- 
mas, as  if  they  were  the  precise  words  of  Bishop 
Hopkins :  yet  the  reader  may  see  that  nothing  like 
them  occurs  in  the  passage  from  which  Mr.  Dau- 
beny professes  to  draw  them ;  nor  could  the  Bi- 
shop have  written  them  at  all,  as  they  do  not  ac- 
cord with  his  views  of  the  subject !  The  addition, 
that,  though  they  are  justified,  *  still,  it  seems, 
'  they  are  unsanctifled,^  is  an  extraordinary  one  to 
deduce  from  a  passage  which  expressly  asserts, 
that  justification  and  sanctification,  though  distinct, 
are  inseparable  I  The  explanation,  '  their  sanctifi- 
'  cation  remaining  to  be  evidenced  by  the  future 


296 

*  influence  of  the  Holy  Spirit,  on  the  disposition 

*  and  habits  of  their  souls,'  leads  to  a  further  re- 
mark, than  simply  that  the  sanctification  might  be 
present,  even  though  '  the  evidencing'  of  it  were 
reserved  for  a  future  time — the  latter  supposition 
proving  nothing  against  the  former.  The  further 
remark  which  I  propose  is  as  follows  ; — 

Mr.  Daubeny  and  others  strongly  condemn 
me  for  expressing  the  idea,  that,  if  so  great  a 
change  as  they  imagine  were  effected  in  children 
by  baptism,  experience  would  in  some  degree 
indicate  it:  we  should  see  a  difference  between 
the  mass  of  the  baptized,  and  the  mass  of  the 
similarly  educated   unbaptized :    and  for  asking, 

*  whether  it  is  consistent  with  the  avowed  princi- 
^  pies  of  Scripture,  to  believe,  that,  among  a  num- 
*ber  of  persons,  some  are  children  of  wrath, 
-  and  others  children  of  grace,  and  heirs  of  eter- 

*  nal  happiness,  while  no  perceptible  difference 

*  can  be  pointed  out  in  their  spirit  and  character.' 
This  sort  of  appeal  to  experience,  the  British 
Critic  almost  parallels  with  Hume's  rejection  of 
miracles  as  '  contrary  to  experience ;'  ahd  Mr. 
Daubeny  thinks  it  resorting  to  a  very  improper 

*  standard  of  proof.'  '  Experience,'  he  remarks, 
'  can  authorize  no  conclusion  to  be  drawn,  but 

*  from  facts  with  which  experience  has  been  con- 


297 

*  versant.'     And  again ;  *  We  are  so  unacquainted 

*  with  the  secret  processes  both  of  nature  and  of 
^  grace,  that  it  appears  to  be  presumptuous  in  either 
'  case  to  pronounce  absolutely  on  the  non-existence 

*  of  original  causes,  from  the  non-appearance  of 

*  their  corresponding  eifects.'     The  Dean  of  Chi- 

*  Chester  also  considers  regeneration  as  *  a  mysteri- 
'  ous  change  of  spiritual  condition,  like  our  redemp- 
'  tion  by  the  blood  of  Christ,  an  object  of  faith 
'  only,  and  not  of  feeling  or  observation.'*  I  will 
offer  no  more  in  my  own  vindication  than  what  Mr. 
Daubeny  has  himself  furnished  m^  with.  At  p, 
86,  he  quotes,  with  approbation,  Archbishop 
Sharpe,  as  saying,  '  It  must  be  owned  that  our 
^  Saviour  took  more  into  his  notion  of  regeneration 
^  than  the  Jews  did ; — that  is  to  say,  beside  the 
'  outward  baptism,  there  must  be  an  inward  prin- 

*  ciple  of  virtue  and  holiness  wrought  in  the  profes- 
^  sor  by  the  Spirit  of  God.^     All  I  required  was, 

*  It  is  but  justice  to  the  Dean  to  observe,  that  he  expressly 
avows  his  dissent  from  our  account  of  the  nature  of  regenera- 
tion, and  bestovrs  much  pains  on  explanation  and  definition, 
which  may  perhaps  prove  useful.  I  am  much  pained,  however, 
by  his  remark :  '  Nay,  there  are  men,  who,  without  venturing- 

*  to  circumscribe  the  extraordinary  operations  of  God's  mercy, 

*  think  that  this  notion  of  a  radical  and  entire  change^  as 
'  a  matter  of  ordinary  occurrence,  is  the  mere  abortion  of  a 

*  system.'  (p.  13.)  I  am  but  too  apprehensive  that  he  has  here 
laid  dawn  the  very  basis,  the  ima  fundamina,  of  the  contro- 
versy ;  and,  in  so  doing",  at  once  demopstrated  its  vital  'iiRv 
portancc. 


298 

that  this  inward  '  principle'  should  show  itself  in 
outward  acts  of  *  virtue  and  holiness.' 

I  have  already  tresspassed  too  long :  I  will  not 
add  a  single  reflection  on  all  which  has  passed 
before  us,  but  only  e^tpress  my  pleasure  at  the 
sanction  which  Archdeacon  Daubeny  has,  after 
all,  given  to  the  free  use  of  the  word,  and  even 
to  the  preaching  of  the  doctrine  of  regeneration 
in  an  important  sense,  to  professed   Christians. 

*  It  has  been  no  uncommon  thing,'  he  says,  '  for 

*  divines  of  cmincnoo  to  opoak  of  bad  Christians  as 

*  unregenerate  men ; — that  is,  men  who  were  not 

*  actually  in  that  spiritual  state,  in  which  those  who 
"*  had  been  regenerated  ought  to  be.  In  their  ap- 
'^  plication  of  the  language  of  Scripture  to  this  un- 

*  restrained  and  comprehensive  sense  of  the  word 

*  regeneration,^  as  extended  to  the  *  whole  course 

*  of  the  Christian  life,'  *  the  divines  in  question 

*  were  fully  justified.^  (p-  'ilj  also  pp.  56,  and  84.) 
Again :  *  The  more  restrained,  together  with  the 
'  more  extended,  use  of  the  term  regeneration,  in 

*  its  application  to  the  first  communication  of  Di- 
^  vine  grace  in  baptism ;  to  the  continued  supplies 
^  of  it  in  subsequent  stages  of  the  Christian  life ; 

*  to  the  renewel  of  it  after  forfeiture ;  or  to  some 

*  more  than  ordinary  manifestations  of  it  under 
'  particular  circumstances  5  constitute  that  eomjtre' 


299 

'■  hensive  doctrine  of  the  Church  of  England  on  this 

*  important  subject,  which  all  her  sound  divines  hold 

*  in  substance,  under  whatever  terms,  or  by  whatever 
'  distinctions,  they  at  different  times  have  thought 

*  proper  to  describe  it  J     (p.  90.) 

I  am,  Sir, 

Your's  respectfully, 

JOHN  SCOTT. 
Hull,  Sept,  10,  1816. 


/  V 


